Quaker Thought and Today

Mllrfanne's bes~
June 2006 • $5
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FRIENDS
OURNAL
Quaker
Thought
and
Life
Today
Speaking Across the Divide:
Rwandan Friends Rebuild after Genocide
MEETING FOR WORSHIP AS SPIRITUAL PRACTICE
THE IMPORTANCE OF LANGUAGE
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serving
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Susan Corson-Finnerty (Publisher and Executive
Editor), Robert Dockhorn (Senior Editor). Rebecca
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FRIENDS j OURNAl (ISSN 0016-1322) was established
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Frirna's Jnulligrncrr (1844-1955).
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2
•
AMONG FRIENDS
The WorkofMany Hands
T
his issue arrives with an innovation-a removable cover wrap giving readers
advance notice of our forthcoming special issue on "Friends and Money" (and
the opportunity to make a pre-publication order at a discounted rate). Also
included is information about a new book we are publishing, Answering Terror:
Responses to War and Peace after 9/11/01, offered at a discounted cost as well. Both of
these are possible for our very small staff to produce because of the extra help we receive
from volunteers, both long-term and interns. Without the wonderful energy of up to
seven interns each summer, our fall special issues would be far slimmer. In addition to
working on the magazine, they have been compiling articles previously published in the
JOURNAL for use in anthologies. Answering Terror is the first of these to be published, and
was initially compiled by Alex Koppelman and Sarah Sharpless, then the pages were
designed and typeset by Melissa Minnich, interns all. Sharon Hoover, a retired English
professor and member of New York Yearly Meeting, volunteered to do the organizational work and book and chapter introductions plus queries at the end of each chapter
for this book. Without all this help, we would not have been able to bring together in
book form the powerful writing about nonviolence that has appeared in this magazine
over recent years.
While on the subject ofvolunteers, I'd also like to introduce Patty Quinn, who since
August 2005 has been coming into our office several days each week, providing editorial
and proofreading assistance. While not a Quaker, she comments that she admires
Friends values. H er background and education is in writing and she reports that she "is
glad to contribute to the robust exchange of ideas that FRIENDSJouRNAL offers its readers
each month." We are very glad to have her expert assistance to us!
In recent months we've had changes in our staff Our former marketing and
circulation manager, Anita Gutierrez, left us in December to take a full-time posicion
with a business-to-business publisher. Following her departure, Gabriel Ehri was
promoted from project and database manager to director of marketing, circulation, and
special projects. Gabe is a native of the Pacific Northwest, who grew up anending
University Friends Meeting in Seattle. After earning a degree in English from H averford
College, he spent time with an Internet startup before joining the jOURNAL in 2004. H e
brings superb skills to his new posicion, and we are delighted with the changes he is
making. Gabe's promotion left a gap in our database and tech support staffing. In
February, after considering 64 applicants and interviewing 9, Patricia Boyle was
appointed as our new database manager. Patty has an undergraduate degree in Journalism from Temple University and an MS in Information Science and Technology from
Drexel University. She was born in Philadelphia, but has lived in a variety oflocations
(including Germany, Maryland, and the Pacific Northwest). Currently she lives near
Philadelphia with her husband and two young sons and is active in her community
through various civic and volunteer groups. We are delighted to have her excellent
technical skills and warm personality to assist us with the very important work of
keeping our databases (and many of our business operations) working smoothly.
On page 35 there is an ad inviting applications to help our Milestones editor,
Christine Rusch, with the preparation of that much-loved part of the magazine. If you
are interested in volunteering in this capacity, I hope that one day in the not distant
future I'll be sharing a bit about you in this column!
~~~
june 2000FRIENDS j OURNAL
FRIENDS
JOURNAL
•
FEATURES
Wait and Watch: Meetin~for Worship
as Spiritual Practicet:liO ?Pruc.o. Sf. #5
John Andrew GalleryA.i\a . 1 PJ\ I'110l
6
The author details the evolution ofthe disciplines he
brings to meeting for worship.
10
JUNE 2006
VOLUME 52, NO.6
•
DEPARTMENTS
2
Among Friends
4
Forum
5
Viewpoint
Contemplating Torture ll SamSt>n Plaa_
William N ichols Gra 1) vd (e 1 () 1-/ 1..f 30~3
24
The isolation and deprivation that is invading our
prison system is proofofa growing acceptance of
torture in the United States.
14
Reflections
A day offin the life ofan intern
Zen and the Quakers: a meditation
Parenting and "chi/ding"
The Heart of My Enemy: RwandarLi..---~=---..,....--=----:.;-J
-r~
Friends Rebuilding after Genocide
27
Books A-fn·ca.n Greed LaXe _w
La.ura Shipler Chico
32
News Frie.nds Peaa Tea..m<;
+,
1
l,.,,·a ve...
Learning to again trust in that of God in every person
has been a major step towards reconciliation and
healingfor Rwandans.
17
Palm Beach (Fla.) Meeting minute
ofgrave concern
Speaking across the Divide:
Cecile Nyiramana at St. Louis Meeting,
June 29, 2005
_..-:.=-::::...:..:..;::..__3031
35
43
46
I
La.c./ede Sfa;b..iry) Rd ·
I ('-\ 0
(p 3 143
Bulletin Board st. Lwis
Milestones
Classified
Meetings
Thomas Paxson
19
Cecil Nyiramana formed an organization called
WOmen in Dialogue after the 1994 genocide.
•
Consolations of Light 4 ~ L~Ke Stree+
9
Kirk D. Read
Aub..t.r() 1 M£""
Olfd.IO
A parent reflects on the healing powers in nature after
the death ofhis young daughters friend.
22
The Importance of Language-Or:
Why I Threw My
Teenage Son's CDs
into the Trash Can
13
POETRY
Second-day Silence 10~ w : B00ne.~meqdCid'.
Donna Dzierlenga~ Nc;odiCl.r'ldS TX 1138{
I
Contagion
:5d-DtP
vJ. Pe.nn Stt-ed-
Ph j \a. )'PA ttlll ;)Cj
Memorial Day 1011 1 ~.,tl-) Plctce.
Terence Y. Mullins
21
Deborah Townsend f'l ~
I
oel evue,
N~
n~"""-o
'v.J rr -.u..u~
A_
Mary Ray Care
A mother and son work
through the significance of
abusive vs. constructive language.
t~l l Cerro Gordo {2d.
San-f4 Fe 1 NM 8lso I
FRIENDS ]OURNALjune 2006
Cover photo courtesy ofFriends Peace Housel
African Great Lakes Initiative
3
•
FORUM
Tom Fox's lasting legacy
We were greatly saddened by the news
that Tom Fox, a member of the C hristian
Peacemaker Team, had been murdered by
those who held him captive.
Yesterday, a neighbor expressed the view
that Tom Fox had thrown his life away
worthlessly. I cannot accept that opinion. I
believe that the witness he made for goodwill
has not died with his demise. I feel sure that
many thoughtful persons of various faiths,
Muslims included, will be moved by the
wrongfulness of this act and view it as
dastardly as the thousands of innocent
civilians who have been sacrificed in Iraq on
the altars of fear and hate. Tom Fox did not
die in vain. "Except a corn of wheat fall into
the ground and die, it abideth alone: but if it
die, it bringeth forth much &uir" Qohn
12:24). Tom's spirit lives on to bear &uit.
Edwin V. Abbott
Oro Station, Ont.
About word choice and
capitalization
Thank you for printing my piece, "The
Quaker sweat lodge: a response," in the April
Forum. I was discressed to see that where I
had written "Native" for describing a group
of people or nation(s) , your editors changed
it to "native." I know there are many
different ways that people write about
ethnicity and group membership. As a "nonNative" person, I chose to use a capital N to
make it clear that I was talking about a
distinct ethnic community and to show
respect to that community. The use of
"native" can also have the negative
connotations anached to that word that have
been used since European contact to
denigrate and attempt to dehumanize the
indigenous peoples of this hemisphere. My
word choice was a conscious, political choice
and the editing of my piece misrepresented
what I was hoping to communicate.
I would also like to encourage FRIENDS
jOURNAL to either allow all authors' terms
for ethnic cultural groups tO go unedited
or to share openly with its readers the
policies and practices that FRIENDS
jOURNAL has in place for describing ethnic
and cultural groups. Semantics can have
significant political impact and such
transparency will help us all be clear
about just what is it we are saying.
Lisa Graustein
Dorchester, Mass.
4
Note: For ethnic terms, as well as editing in
general FRIENDSjOURNAL chooses to adhere, in
almost all instances, to usage in two standard
reference works, the American Heritage
Dictionary and the Chicago Manual of Style.
Some practices are based on tradition and may
not be logicaL For instance, "Negro" {now no
longer used except in historical contexts) is
capitalized, whereas "black" and "white" as
ethnic terms are not. "Native American" is
capitalized, but terms using "native" in other
combinations are not. The general practice of
FRIENDS jOURNAL is to minimize
capitalization across the board except where
calkdfor by our reference guides. -Eds.
Two clarifications in the
interest of accuracy
I'm concerned about the accuracy of
some of the statements made by Bob
Michener of Estes Park, Colorado, in his
lener to FRIENDS jOURNAL ("Is this a case of
exclusivity?" Fj Forum, April). In two cases
he makes assertions that I know are just
plain wrong. One is trivial: ir is emphatically
not true that Greek citizenship was open.
Romans from the beginning opened
citizenship to non-Romans under certain
circumstances, and parr of the manumission
process in ancient Rome involved conferring
citizenship on newly &eed men. Greeks, by
contrast, tended to be extremely restrictive
and exclusive in their citizenship practices;
hence, in part, the expansion and stability of
the Roman empire as opposed to that, for
example, of 5th-century Periclean Athens.
However, it was many years a&er Paul lived
before Roman citizenship became common
among non-Roman occupants of the Roman
empire, and Paul's citizenship is a clear
indicator that his f.unily was one of status
and substance.
Much more worrisome is Bob Michener's
wrong statement about clitoridectomy,
which he describes as an "Islamic tradition."
A comparison with the use of the veil is
instructive. Neither the veil nor
clitoridectomy is prescribed by the Koran,
but the veil is extensively associated with
Islam. Muslim women around the world
o&en wear the veil as a sign of their
commitment to their faith. C litoridectomy,
by contrast, is confined to a band of Africa
roughly approximating the area where the
savannah meets the desen. In this area,
clitoridectomy is carried our in many
communities without regard ro faith. It is
not associated with conversion or
commitment to Islam. The Muslim
women who experience it do so because
they live in this area, not because they
are Muslim.
The current tendency to demonize
Muslims makes it really important that
information published about Islamic
customs be accurate. I hope FRIENDS
jOURNAL will publish a correction ro Bob
Michener's misstatement in the next edition.
Florence Mini
Philadelphia, Pa.
Cultural experiances are
meant to be shared
In response to the Viewpoint by Lisa
Graustein ("The Quaker sweat lodge: a
response," Fj April), I can only say: Elvis
didn't limit-did nor appropriate (the
implied) black musical culture. Elvis took
black music forward-made it "whire,"made it, dare I say, mainstream? Elvis made
it possible for black music to become a
shared U.S. experience.
We must share our human experience.
Sometimes, in the sharing, we risk having
our fundamental beliefs challenged, even
destroyed. No problem.
My "beliefs" feel like the skin of a fava
bean. Somehow, the skin helped my inner
core to develop, but at the most crucial
time--when I must share my being, or die,
fruitless-! find I must "let go." I must let
go of the skin that nurtured me. "I" must
become "us."
Native American sweat lodge practices
must be like that. There is no way tO restrain
their beneficence to past history-the swear
lodge cannot be owned by any culture. If
there's any truth to any sweat lodge, then
such truth should be shareable--even if
imperfectly. Experience--personal
experience--is invulnerable ro lies.
Maria Victoria Ayarza
Gainesville, Fla.
Learning from other
traditions
I have never had the opportunity ro
attend the Friends General Conference
Gathering, so had nor heard of the
controversy over the Quaker swear lodge.
About 15 years ago I had the opportunity
to anend a few sweat lodge ceremonies
hosted by a Lakota couple who were willing
to reach some of the basic ideas and history
of that tradition to non-Native Americans
who were seeking ways of increasing their
june 2006 FRIENDS jOURNAL
•
VIEWPOINT
Palm Beach (Fla.) Meeting Minute of
Grave Concern
O
n November 13, 2004, Palm
Beach Meeting of the Religious
Society of Friends in Lake Worth,
Florida, sponsored a meeting of Friends
and other like-minded people working
to counterbalance military recruitment
efforts in area high schools. Our meeting
supports this group, now known as the
Truth Project, Inc., and its outreach to
high school students and their parents.
Unknown to us, a Department of
Defense (DOD) representative attended
the November meeting to collect information for Pentagon records. We have
since learned that the DOD classified this
group as a "credible threat" to military
recruitment and that other Friends meet-
ings were similarly surveilled and declared
credible threats.
We believe that we are being spied upon
because our religious convictions include
advocating for nonviolent solutions to conflict. The Religious Society of Friends has
believed in and practiced nonviolence since
our beginnings in the 17th century. The
Friends Peace Testimony is based upon the
sacredness of each individual and the unity of
all; there is that of God in all people.
Our country's strength is founded upon
the right to freedom of speech, religion,
and peaceable assembly. Government spying
upon peace activists and invasion of a church
are illegal, including during times of war.
Friends participated in the founding of this
nation. When we gather peacefully to act
upon our belie& according to our consciences, and in doing so disagree with our
government's actions, we are protected
under the Constitution of the United
States of America.
Freedom of religion is the primary reason that Friends and other groups emigrated to this country. In this spirit, we
cannot and will not in right conscience
surrender our religious beliefs. Practicing
nonviolence requires great courage as we
continue co speak our truth.
We hold our nation in the Light during these difficult times.
own spirituality and their connections with
the Earth. We were not "playing Indian" or
trying co preempt another culture's traditions
or rituals, but simply "going as the way
opened" in finding meaningful ways to
develop our own spiritual growth. T he
experiences I had taugh t me co honor and
respect those traditions, and much of what I
learned and experienced has become a part
of my own personal path to the source of all
being, as have things learned along the way
from other traditions and spiritual practices.
Thus I find it puzzling when Lisa Grauscein
says, "When I modify and use another's
practice to meet my spiritual need, both the
tradition I am borrowing from and I am
hurt." It seems co me that the practice of
"siccing at the feet of a master" in order to
seek learning and enlightenment in our own
journey toward the Light is a tradition not
belonging to any one group or culture, but a
fundamental way of learning for humanity
since its very beginning. The important
thing is that we grow in our own wisdom
and understanding, whatever our cultural
background, and are willing co pass on
what we have learned to other seekers after
the Light.
months of First Days watching thoughts rise
in my mind and ask for consideration as
meaningful. After some time, I recognized
these thoughts as candidates for idolatry. As
important as they may have been as
messages, as ideas, as places to place myself
in meaning, they were Not God.
Everything that we make, do, think,
or feel is Not God. We are composed, in
our bones, in our very humanness, and, I
suspect, in our very animalness, of
temptations to idolatry.
I do not know where in our continuing
conversation about our practice of sweat
lodges at the Gathering these temptations are
being expressed, but they are there. T hey are
everywhere. The wonderful thing is, as much
as our myriad candidates for idolatry raise
walls between us and God, we reach God
through them. In our conversation, God
holds us in her laughing belly and births
himself through us. If it weren't for idolizing
silence, I would say silence pops God out.
use this process instead of our usual process
of having three members of the nominating
committee present a list for the meeting to
accept. We opened the meeting to any
from our meeting who would like to attend.
We have just used this process and all agreed
how affirming it was. We highly recommend
it and want to thank the Strawberry Creek
Meeting for sharing this process.
Sherry Macmahon
Colorado Springs, Colo.
Observations on idolatry
and God
Some years ago, in the shared silence of
meeting for worship, I spent perhaps two
FruENDS]OURNAL}une 2oo6
Lucinda Antrim
Dobbs Ferry, N.Y.
Thanks to Strawberry
Creek Meeting
In the October 2005 issue of FRIENDS
jOURNAL, Perry Treadwell wrote an article,
"Spiritual D iscernment within the
Nominating Process," that was based on
the experience of Strawberry C reek Meeting
in Berkeley, Cali£ Our meeting decided to
joan M Carney, clerk
joyce johnson
Burnsville, N.C.
Biology and unlearning war
Like Dale Berry ("Conflict and biology,"
Forum, Fj Oct. 2005), I, too, am a
biologist, an organismal one, with evolution
beliefs. But I, too, believe universal peace
is possible and not maladaptive, with
family planning (see <WWW.popconnect.org:>)
and reduced consumption.
As far as a plan by God for creation is
concerned, that is inconsistent with my
beliefs. But I believe God created evolution
as a constant design. Genetic heredity
and selection are not necessarily selfcreated automatons.
But more important is where we are
headed: the sustainability issue must be
addressed with more vigor. "Sustainability''
as I define it entails efforts to curb
overpopulation and overconsumption in
macro ways that make a difference. Micro
band-aid solutions are optimistic and
Continued on page 39
5
~it&~tch
Meeting for Worship as Spiritual Practice
by John Andrew Gallery
W
en I first began attending meetng for worship I did not know
what to expect. I knew that
Quaker meetings were silent and that there
were no ministers, but I'm not sure I knew
much more. Perhaps I knew that the silence
was occasionally interrupted by speaking,
but I'm not sure I knew even that.
It was very easy to adjust to the silence
as a result of my on-again off-again Buddhist meditation, and I quickly learned
that people spoke- randomly it seemed,
and mostly from personal experience
rather than from the Bible or some other
religious text. In the first few months of
my attendance many messages spoke
directly to me and to my spiritual search.
And so I stayed and began the process of
learning what it means to be a Quaker.
My initial understanding of meeting
for worship came both from the experience of attending meeting and from some
reading. From Philadelphia Yearly Meeting's Faith and Practice. I learned that the
purpose of meeting for worship was to be
in communion with God, and that this
was achieved by stilling the mind and
body and opening oneself to the Spirit.
Other readings talked about meeting for
worship similarly, in ways I could understand, but also in ways I found vague and
unclear. It seemed that all that was necessary was to show up, sit in silence, try to
eliminate distracting thoughts from my
mind, and somehow as a result I would
come into communion with God.
The one aspect of meeting for worship
for which there were dear directions was
knowing when and how to speak. I found
many things written about this, almost as
if this were the central issue on which I
should focus my attention--determining
when there was something I felt I should
say and saying it in the proper way. An
article in FRIENDS j OURNAL included a
chart of questions to ask as a way to deter-
john Andrew Gallery is a member of Chestnut
Hill Meeting in Philadelphia, Pa.
6
mine whether to speak or not; another later article described a meeting for worship
as progressing through a series of stages
and actually assigned times to each. I
found these interesting and helpful, but
too structured for me to actually use. And
so I drifted along, learning from experience, feeling my own way.
My approach to meeting for worship
changed after a Friend told me of her
experience on a retreat at a Buddhist center. In her meeting with the abbot, he
asked her: What is your spiritual practice
outside of the temple? He meant, what
other forms of spiritual practice did she
engage in other than coming each morning to participate in communal meditation. T his statement led me, as it led her,
to ask what I did other than come to
meeting for worship on Sunday. T hat was
helpful, but the more important insight it
provided was that meeting for worship
itself is a spiritual practice-and I began
to wonder what that meant.
"Practice" is an interesting word. My
OxfordAmerican Dictionary gives one definition of practice as an habitual action or
a habit or custom. This is certainly a characteristic of meeting for worship for me; I
make a practice (habit) of attending meeting for worship each Sunday. But the second definition offered defines practice as
a repeated exercise in an activity requiring
the development ofa skill. As an illustration
it says: to sing well needs much practice.
To practice is to repeat something over
and over again, trying to learn how to do
it well before doing it, you might say, for
real. There is singing practice and then
there is the concert; there is batting practice and then there is the game.
When I started to think about meeting
for worship as spiritual practice it was this
second sense of the word practice that
intrigued me. What am I practicing when
I attend meeting for worship? What skills
am I trying to develop? And what is the
real situation for which I am practicing
during meeting for worship?
ome of the Gospels tell us that Jesus
went to the Garden of Gethsemane
on the Mount of Olives on the
night he was arrested. His disciples
accompanied him and remained outside
except for three whom he took into the
garden with him. Each of the Gospels that
includes this story, and different translations of the Gospels, use slightly different
words to describe the instructions he gave
to them before he went off by himself to
pray. In the KingJames Version, Matthew
and Mark use the phrase "tarry ye here
and watch." In Luke the phrase is "wait
here and pray." Other versions use the
phrase "remain here and stay awake."
I am not a biblical scholar; I do not
know what the correct translation from
Greek would be. But when I think of
Jesus in that moment of his life, the words
that seem most appropriate to me are
"wait and watch."
My dictionary defines the word "wait"
as meaning to defer action for a specific
time or until some event occurs. It also
defines waiting as to be expectant or on
the watch, as in "waiting to see what will
happen." Waiting is a kind of limbo state
in which one form of activity has stopped
and another has not yet begun. As a nonactivity, it can often be frustrating, like
waiting for the stoplight to change, waiting for the elevator to come, or waiting in
the doctor's office for your appointment
to begin. Waiting carries with it the sense
of doing nothing. (What are you doing?
Oh, nothing; just waiting.) And so we
often try to fill the time with thoughts or
activities that distract us. We flip through
magazines in the doctor's office, or scan
through the channels on the car radio, or
run over in our mind the various tasks left
to do that day.
But connected to the word "watch,"
waiting d early is not a time to be doing
nothing. To watch means to be attentive,
to be observant, to be vigilant and in an
alert state. It means to be on the lookout
for something unexpected. And so to wait
S
june 2 006 FRIENDS jOURNAL
and watch is to suspend other
activity and be alert, expectantly on watch for something
unexpected to happen.
My view of Jesus is that he
was not able to predict the
future. At that moment he
knew that the Temple priests
were unhappy with him, he
knew that Judas had gone
away to do something, but
what that was or when it might
happen was not clear to Jesus.
Nonetheless, he was aware that
something could happen and
so he was cautious and guarded and wanted someone to
keep an eye out while he
prayed. If his disciples had
asked "What are we waiting
for, what are we watching for?"
I don't think he would have
said, "for Judas to return." It is
more likely his answer might
have been, "I don't know." Or
he might have said "for God's
direction for my life to be
revealed," for that after all was
why he came to the garden to
pray. He asks them to wait and
watch because that is what he
is doing himsel£
There is no real indication
in the Gospels that God ever
speaks directly to Jesus in the
way the Hebrew Scriptures portray God
as speaking to the prophets. The baptismal voice of God is presented in many
ways--one suggests that only Jesus hears
the voice, another that John and others
present hear the voice, but whether Jesus
does, too, is unclear. At no time are God's
instructions for his ministry made known
by the type of direct communication God
used to tell Jonah to go to Nineveh and
preach. Some might say that as the incarnation of God all knowledge was already
available to Jesus. But if he already knew
the outcome, why would he go into the
garden and ask for God's direction at this
moment? He waits and he watches in a
state of uncertainty.
T
ese two words-wait and
watch-have come to define the
way I approach meeting for worship. I believe this is consistent with the
early Quaker view of meeting for worship.
Although we refer to it as silent worship,
they described meeting for worship as
FruENDSJOURNAL]une2oo6
silent waiting. "Turn thy mind to the light
and wait upon God .. . wait in the light."
In meeting for worship I am waiting in
silence with the firm expectation that
something will happen, and watching for
God's presence to be revealed.
Waiting and watching require certain
skills and it is these skills I try to develop in
meeting for worship. The first skill I practice in silent waiting is being presentbeing fully aware of the present moment.
This is often referred to as being centered,
but I think that the Buddhist term of
being present or "being here now" is more
accurate and more helpful. To be present
is to be expectant or on watch, as the dictionary defines the words wait and watch.
My mind is constantly full of distractions. Even in my normal daily life I am
often so engrossed in thought about something else I walk by people I know or fail
to hear someone say hello to me as we pass.
Sorry, I say, my mind was elsewhere, and
the elsewhere is usually not a place so much
as a time, past or future, never present. If
my mind is elsewheredistracted by thoughts of the
past or planning for activities
in the future- 1 won't hear
God even if God shouts.
I find that it is impossible
for me to be present in meeting for worship if I close my
eyes. The darkness becomes a
movie screen onto which my
mind projects images, ideas,
thoughts. To be alert and
aware of the present moment
means for me to be observant but detached. I find this
easier if I keep my eyes open
and notice everything, but
focus on nothing. I allow my
eyes to float around the
room, allow my ears to be
open to each passing sound,
but let each vision or sound
pass through my consciousness as smoothly and with
the same detachment with
which I watch the clouds
pass across the sky. I see each
thing, hear each, acknowledge and observe each, without trying to judge which is
more important than the
other. If my vision and my
hearing are filled with the
present moment, then there
is no room for the past or
future to creep in and block the awareness
of God's presence.
The second thing I practice in silent
waiting is patience. I do not know how
long the silence will last, perhaps for the
full hour. I do not know how long it will
take for God's presence to be made
known, perhaps not until the last few
minutes of the hour, perhaps not at all
even though I know that even in silence
God is present. But whether I am learning to listen for God in meeting for worship or in the daily course of my life,
patience is a skill I must develop. Lao-Tzu
says: "Are you prepared to be like the puddle and wait until the mud settles?" I must
have that much patience.
There is a third skill I practice in silent
waiting, which I call remembering God.
Remembering God is a Muslim phrase. I
find it to be a more useful and more functional concept than the phrase "loving
God," because I find it hard to associate
the human quality oflove with the intangible essence of God. But in silent waiting
7
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I can try to remember that my purpose for
being there is to be in communion with
God. I can try to remember that God is
present, in the room, in the people, in
myself, in the natural environment I can
see out the window-God is everywhere
present if I allow myself to remember.
But meeting for worship is not always
silent. When someone speaks, if I am to
hear what they really say and discern God's
voice behind it, then I need the skills that
waiting and watching imply. I need to be
present-aware and alert-to have
patience, to be open to the unexpected,
nonjudgmental. And so when I listen to
others speak I practice all these skills.
for me to give only half my attention to
them if I am not careful or to think that
their messages will not interest me. But I
have learned over the years that it is often
the person I think of as the most boring
or the total stranger who walks in off the
street for the first time, who brings a powerful message from God. To be open to
the unexpected is to be nonjudgmental of
both the messenger and the message; to
learn that God's truth comes from unexpected sources, in unexpected ideas; and
to be careful not to dismiss too quickly
something that seems irrelevant or contradictory to my beliefs.
But the skills implied in waiting and
watching are most critical to me when it
comes to determining whether or not God
is calling on me to speak. Although the
traditional Quaker guidelines and testing
questions are helpful, they are no longer the
key tests for me. My two key tests might
be called circumstance and foreboding.
I
I regularly attend the same meeting
and am familiar with many of the people
who speak. I confess that there are some
whose messages I tend to think of as being
less interesting to me, or who speak in
ways that I find annoying, or who speak
longer than I think they should. It is easy
8
n the Gospel story, the three disciples
find the task of waiting expectantly
and watching alertly to be too much.
They fall asleep. Jesus returns and chides
them several times to no avail. But he is
waiting too, and watching. He goes into
the garden and prays, waiting patiently
for an answer. Nothing comes; he waits,
tries again, and again nothing comes.
When he returns ftom prayer for the
third time it is he who sees the soldiers
and Judas approaching. And Jesus, alert to
the moment he is in, fmds God's answer
in these circumstances. The soldiers are
God's messengers and their arrival is
God's message that the cup will not pass.
His larger group of disciples outside the
wall could easily have blocked and
delayed the soldiers, giving Jesus enough
time to escape. So could the three inside
the garden with him. But to take that
course would have been for Jesus a denial
of God's answer regarding the direction
for his life, a denial of God's leading. So it
is Jesus who goes forward and greets
Judas, and it is he who gives Judas the kiss
of welcome by which he is betrayed, for
he knows through these circumstances
that this is the path to which God has
called him.
In a similar way, I have found that in
meeting for worship God speaks to me
through circumstance. Messages, leadings, directions do not usually begin within me; they begin with something outside
myself that makes a connection with
something I didn't know was there. I
watch, quite literally, for a sign that will
tell me what to do, when to speak, and
what to say. The circumstance, the sign,
might be a message someone else gives
that creates a reverberating response in
me. The circumstance might be something I see or hear coming into meeting;
it might be the presence of another person
in the room or the interaction between a
child and a parent during opening silence.
But whatever it is, it is always an external
circumstance, something that happens
then and there, in that very moment, not
some interesting thought I've carried
around and nurtured all week and
brought to meeting hoping to find the
right opportunity to deliver.
To hear God's voice in circumstantial
events means I must have all the skills
waiting and watching provide: I must be
fully awake, present, alert, open to the
unexpected, nonjudgmental. These skills,
practiced as I silently wait or silently listen
as others speak, prepare me to discover
when to speak myself and what to say.
nce, at the start of meeting for
worship, a young boy entered the
room. The week before he had
announced that he was participating in
the AIDS Walk and would be collecting
money ftom sponsors. Immediately upon
seeing him I felt "something" ask me what
AIDS might mean to him versus what it
meant to me as a gay man, living with the
possibility every day of my life. I had not
expected to speak that day--or any day
for that matter--of what it meant to live
like that, to have ftiends and lovers die
and to try to maintain the sense of God's
goodness through all that. And yet it was
dear that this was what God was asking
me to do. The circumstance of seeing the
young man was the sign through which
the message came. After I spoke I thought
the message seemed too personal. But later one of the First-day school teachers told
me my message had prompted much discussion among the children, and so I
learned why I had been called to deliver
that message that day.
Once, while seated in the corner of the
room, I noticed an old ftiend enter and sit
in the far corner opposite me. He was not
a member of the meeting and this was his
first visit. When I saw him I realized that
a small incident had left us estranged from
one another for many years. It was clear to
me in that moment that though I thought
O
june 2006 FRIENDS jOURNAL
the fault was his it was I who had hardened my heart to him. I felt a compelling
need to speak about forgiveness- not forgiving, but asking for forgiveness, being
the one who leaves his sacrifice at the altar
and goes and finds his brother and initiates reconciliation. The interesting thing
about this was that although I made no
specific mention of our situation when I
spoke, he knew exactly what I was saying.
When the meeting ended we went up to
one another and asked for forgiveness. It
was the circumstance of his presence
through which God spoke.
Once, I attended a meeting for worship for racial healing called by a few
African American Friends. There were six
of them and perhaps 50 or 60 white
Quakers in the room. After opening
silence, the messages carne rather quickly
from the white Friends. It seemed to me
that they all expressed concern about the
racial prejudices of "them" (people not in
the room) versus "us" (those white people
present). As I listened I grew impatient
with this talk and tried to figure out how
to create a message that would tell these
folks that none of us were truly free of
racial prejudice. At one point I turned and
looked at the African Americans in the
center and wondered how they were hearing these messages. And in that moment
of looking a specific message carne so
quickly that I stood without quite realizing I was doing so. The message I spoke
was one that arose out of God's asking me
to consider what the Mrican American's
present needed to hear for racial healing.
And the message I spoke was addressed to
them and not to the others. It was the circumstance of their presence, in the context of the previous messages, through
which God spoke.
I
f messages come to me from external
circumstance they are not mine and
therefore it is never possible for me
to begin a message with the word "I." I try
to use the phrase, "It comes to me from
the Lord"-for that is what the experience is for me. Ifl can't use that phrase, or
at least to use it in my mind, and ifl can
only begin with the word "1," then I am
suspicious that the message is merely my
own and not appropriate to speak. I also
try to find the larger spiritual meaning in
the message. I fmd I can't just toss something out as if to say, see what you make
of this. In some way I have to find a d ear
spiritual content; and if I can't find it,
FRIENDS J OURNAL june 2 006
then I wonder if it is there at all and often
remain silent.
But these tests don't substitute for the
strong feeling in my gut that the words are
being pulled out of me. The actor Daniel
Day Lewis, when asked how he knows
when he's going to take a role said: "I get
a sense of foreboding ... the sense that
this thing cannot be avoided and so I'd
better just go through with it." I have the
same feeling when being called to speak; I
have the feeling I am being dragged to my
feet against my better judgment. Most of
the time I feel like Jonah who, on being
asked by God to deliver a message, turned
and went in the opposite direction until
God was so insistent that. Jonah had to
relent and give in and speak. When I rise
I feel as if I am saying to God, "Okay,
okay, I'm getting up, stop hounding me!"
I've often read and heard others speak
of the feelings experienced before speaking, but few things I have read describe
what happens afrerwards. For me this is a
far worse experience. If I am inspired to
speak, if it is the word, the breath of God
that moves through me, that breath that
to a mere mortal can be like a hurricane
moving through the tropics. After I speak
I am left trembling in the afrermath of the
storm that has rushed through me. I am
fragile, vulnerable, and drained; and I
often feel the need to leave meeting
immediately before anyone has a chance
to speak to me. If someone speaks to me
I say no, it wasn't my message, I don't
know where it carne from, and I flee.
"Thee was well used, Friend" is the only
proper comment to make in these circumstances, and to be used by God can
be both a wonderful and terrifYing thing.
Meeting for worship is the place where
I practice these skills, these skills of waiting and watching. But I practice them in
the safe confines of the meeting so that I
can later take them out and apply them in
my daily life. My goal, afrer all, is not to
be a spiritual person in harmony with
God for only one hour on Sunday morning, but to be so at all times in my life. So
meeting for worship is practice for the
main event: living my life.
A
t a certain point in my life, I grew
tired of the work I was doing. I
wanted to change, but did not
know what I wanted to do instead. I did
not have the financial resources to simply
Continued on page 38
SECOND-DAY SILENCE
Second-day silence: no hJmn or cough and shift,
No rite of restless child, no sacrament
Of ministi'J will cause the still to lift.
No clerk will shake this worship to an end.
Alone, I tend the spark of First-day faith,
No facing Friend to kindle, none to be
The Spirit's wind. No elder sighs the breath
That blows my soul to flame candescently.
What source this fire white-hot that lights, yet not
The eyes--that bums, but not the flesh? Alone,
Allied, the conflagrant self combines, cannot
Be told from souls who shine in time unknown.
Eternal meeting still, a distant glowGod-shaken worshiper, I rise to go.
Donna Dzierlenga
Donna Dzierlenga is
a member ofLive Oak
Meeting in Houston,
Tex.
9
CONTEMPLATING TORTURE
by William Nichols
W
hen U.S. political leaders debate
the ethics and efficacy of torture,
we need to consider how our
country arrived at this chilling moment in
our history. We've debated the death
penalty for years, but despite wars and
Red scares and spells of xenophobia, we
have never before discussed as a nation the
use of torture. Even those who favor the
death penalty often oppose deliberately
inflicted physical pain, arguing for lethal
injection instead of the electric chair, gallows, gas chamber, and firing squad.
If our President were willing to talk
frankly about it, he might say our nation
is confronted by extraordinary evil, and if
we had been willing to inflict severe physical and mental pain on suspected terrorists, we might have learned about the
horrors planned for us on September 11,
2001. As a result, he might say during
this imagined exercise in candor, that his
administration found it necessary to
define cruelty down, to say it is torture
only when it causes pain equivalent to
experiencing death or organ failure. We
might assume this after reading Jane Mayer's "The Memo" (New Yorker, February
27, 2006), which describes how challenges within the administration to
this view of torture have been quickly
swept aside.
One consequence of the administration's deliberate ambiguity on torture, at
best, is apparent in a Fort Bliss, Texas, military trial. Several soldiers and officers are
being tried in the deaths of two young
Afghan detainees, and one effective
defense strategy has been the argument
that low-level functionaries can't be
expected to know the rules of interrogaWilliam Nichols serves on the executive committee of American Friends Service Committee,
Great Lakes Region. He is retired.from Denison
University. where he was a teacher and administrator. His essay "Light beyond the ~r Clouds"
appeared in FRIENDS jOURNAL, September
2005. He is at work on a Vietnam-era memoir,
Collateral Damage at Fox C reek.
IO
tion if the President and secretary of defense don't know those rules.
I
Judging from what has happened in
Ohio's prison system, I think our society
began several years ago, half-consciously,
to accept torture as just. This possibility
first occurred to me in late April of2000,
about two years after the completion of
the Ohio State Penitentiary, our "Supermax." The Supermax in Youngstown, like
many other high maximum security prisons around the country, was designed to
be an emphatically punitive environment:
prisoners spend a minimum of 23 hours
a day alone in small cells, and they can
leave their cells for exercise or a shower
only in shackles after a humiliating body
search. Such an arrangement pretty well
rules out riots and promotes suicides.
In April 2000 a friend and I were having breakfast at a restaurant in eastern
Ohio and talking about the recent suicide
of Richard Pitts, a prisoner in Ohio's
Supermax, when a middle-aged truck
dtiver asked if he could join us. He had
overheard our conversation, he said, and
he wanted to tell us something. He
brought his coffee to our table, sat down,
and before he could speak, quietly began
to cry. He told us his son, a corrections
officer at the Supermax, had been at the
prison when Richard Pitts hanged himself
in his cell. His son spoke of Pitts' suicide,
he said, as "good riddance to bad rubbish." Coming out of the Army, his son
had taken a job at the Supermax, hoping
to accomplish something worthwhile. He
had become a local expert on the influence of gangs in prison and was sometimes asked to give talks around Ohio on
that subject. But after a year on the job he
began to believe the phrase "the worst of
the worst," which prison administrators
and politicians use to describe Supermax
inmates. He no longer considered them
fully human, his father said, and his bit-
terness had begun to affect his treatment
of his wife and childten. The truck dtiver
believed his family was being torn apart
FEW OF US WANT
TO THINK ABOUT
THE POSSIBILITY THAT
WE'RE IMPLICATED
IN DELIBERATELY
INFLICTING PAIN.
by his son's work in Ohio's new prison.
It is important to acknowledge that
there are dangerous, violent men in
Ohio's prison system. I correspond with a
young man whose attorney has spoken to
me of his heinous crime. When he was
transferred back to the Lucasville maximum-security prison after more than
three years in the Supermax, this young
man attacked another inmate and was
quickly returned to isolation. There are
surely prisoners who must be isolated to
protect others. But we have known for a
long time that isolation is a form of torture, not rehabilitation.
Early Philadelphia Friends believed
solitude could have healing power in
prison. They thought time alone with a
Bible and no diversions would allow
criminals to understand themselves and
the implications of what they had done.
By the early 19th century, however, it was
clear that isolation could be psychologically destructive. After Gustave de Beaumont and Alexis de Tocqueville came from
june 2006 FRIENDS JOURNAL
France to study our prison system, they
described what happened in New York's
Auburn prison in their book The Penitentiary System in the United States (1833):
The northern wing having been nearly finished in 1821, 80 prisoners were placed there,
and a separate cell was given to each. This trial, from which so happy a result had been
anticipated, was fatal to the greater part of the
convicts: in order to reform them, they had
been submitted to complete isolation; but this
absolute solitude, if nothing interrupt it, is
beyond the strength of man; it destroys the
criminal without intermission and without
pity; it does not reform, it kills.
By the end of the 19th century, the
U.S. Supreme Court had acknowledged
the terrible effects of isolation. In
Lucasville: The Untold Story of a Prison
Uprising Staughton Lynd quotes an 1890
decision, In re Medley, describing the
effects of extended isolation on prisoners:
A considerable number of the prisoners fell,
even after a short confinement, into a semifamous condition, from which it was next to
impossible to arouse them, and others became
violendy insane; others scill, committed suicide,
while those who stood the ordeal better were
not generally reformed, and in most cases did
not recover sufficient mental activity to be of
any subsequent service to the community.
Contemporary psychologists report that
sensory deprivation can cause hallucina-
FruENDS]OURNAL]une2006
tions, confusion, and psychotic behavior.
They say isolation is especially destructive
when people experience it as an arbitrary
form of punishment with no fixed end.
When the chance to attend classes is
withdrawn from the prisons, as it has been
to a great extent in recent years, inmates
often create opportunities to gather and
talk anyway. This impulse toward community organization can lead to gangs,
and it is one reason why supermaxes have
been built in most of our states. But I have
met with two inmate-initiated groups
that seemed less like gangs than like good
college seminars. In the winter of 1994 I
met several members of the National Lifers Association at the Gus Harrison Facility in Adrian, Michigan. What most
struck me about the Michigan prisoners
was their civility. We had only an hour
together, and several men seemed to want
to tell about their prison experience. They
deferred to each other, giving the quietest
among them opportunities to talk. They
talked about their loss of privileges in
recent years, such as the chance to make
art and music that would have been part
of rehabilitation in a different era.
Four years after my visit to the Gus
Harrison Facility, I met a class of longterm prisoners at Green Haven prison in
Stormville, New York. On that visit, I
accompanied several Vassar College students who were scheduled to teach the
group of 20 inmates, a class normally
taught by the inmates themselves. Midway through a two-hour session, one of
the students lectured the class on environmental justice, pointing out that toxic
waste dumps and polluting industries
cluster around minority communities.
Make a map, she said, of the most dangerously polluted parts ofour country and
another map of our poorest minority
neighborhoods, urban and rural. Now
superimpose the maps, and you will find
they are almost the same. This was not
news to the prisoners, all African Americans except for one Hispanic. They said
they had noticed sewage treatment plants,
toxic waste incinerators, and chemical
plants in their own neighborhoods. They
spoke of the importance of community
organizing to resist such injustice and the
development of what one prisoner called
"community-specific programs." They
talked about ways of holding local politicians accountable.
The student insisted on another view.
The key, she said, is the power of the consumer. Careful, knowledgeable buying,
she argued, can bring environmental justice. The young woman's insistence that
careful consumerism is the answer for
prisoners whose families and neighbors
are poor seemed to flow from the innocence of great privilege. But the men
spoke gently, without sarcasm, as they disagreed with her. Having studied together
for years, they seemed comfortable with
each other and confident of their ability
to disagree without causing bad feelings.
By 1998, when I visited Green Haven,
federal and state funding for education in
prisons had dried up. But it would have
been hard for anyone to sit through that
long class meeting without seeing that
such practice in civility and the lively
exchange of ideas is beneficial for men
who might someday return to their communities. Still, isolation was already the
growing trend in criminal justice around
the country, and Ohio's Supermax had
just opened.
II
For several years Alice and Staughton
Lynd have worked in Ohio to end the
injustice that is inevitable when a state
builds an institution designed to induce
psychological disintegration. They helped
to develop a chiss-action complaint filed
II
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on behalf of 29 inmates at Ohio's Supermax by attorneys for the Center for Constitutional Rights and the American Civil Liberties Union. In February 2002 Federal Judge James S. Gwin ruled that Supermax inmates "face an atypical and significant hardship," adding that almost 200
men were transferred to the Supermax
from 1998 to early 1999 without an "adequate hearing." The judge said the State
of Ohio had violated the "due process of
law" clause in both the 5th and 14th
Amendments to the U.S. Constitution.
Although Judge Gwin did not put it
this way, it seems to me true to say prisoners in Ohio's Supermax have been subject to illegal mental cruelty- to torture.
I've corresponded with one of the prisoners included in the class-action complaint,
a young man I'll call Lawrence. In April
of 1993, at the age of22, Lawrence began
serving a sentence of 3 to 15 years for
armed robbery, a first offense, at Ohio's
Orient Correctional Institution. In 1998
he was charged with assaulting a corrections officer while intoxicated. A discipline committee at the Orient prison
placed him in isolation but recommended that his classification level remain the
same and that he not be transferred to
the Supermax. The Orient warden
agreed. A criminal indictment against
Lawrence, based on his alleged assault,
was dismissed by the local prosecutor's
office. Despite the recommendations
and the lack of an indictment, Chief
Bernard Ryznar of Ohio's Bureau of
Classification raised Lawrence's security classification three levels from
medium to high maximum security,
an extraordinary ruling, and moved
.him to the Supermax in October
of 1998.
Judge Gwin writes that after one
year of good behavior Lawrence
was given an additional year at the
Supermax by a reclassification committee at the prison. After more than
rwo years the committee recommended
that he be removed from the Supermax
with his classification reduced, but they
were overruled by Ohio prison administrators. Despite guidelines that recommend parole after 48 to 60 months for a
first-time offender convicted of armed
robbery, Lawrence could not be paroled
after he had served over 90 months
because he was classified as high maximum security. So ends the judge's
account, but within a few months of his
12
ruling, Lawrence was transferred and
then paroled.
Reading Judge Gwin's summary of
Lawrence's case, one can't help wondering
why a state official would ignore a unanimous recommendation and put a first
offender in a facility supposedly designed
for the "worst of the worst." The judge
doesn't answer that question directly in his
ruling, bur he does say this: "The opening
of the OSP has created too much capacity for the highest level ofsecurity. . . . After
the huge investment in the OSP, Ohio
risks having a 'because we have built it,
they will come' mindset."
Judge Gwin suggests the state may be
JUDGING FROM WHAT
HAS HAPPENED
IN OHIO'S PRISON
SYSTEM, I THINK
OUR SOCIETY BEGAN
SEVERAL YEARS AGO,
HALF-CONSCIOUSLY,
TO ACCEPT TORTURE
AS JUST.
financially tied to a kind of imprisonment
known to inflict mental pain, but Ohio's
continuing, unsuccessful effort to fill the
504 cells at the Supermax, while taking
account of the judge's insistence on due
process, has led to a great fiscal irony:
we are moving our death row
prisoners from the Mansfield
Correctional Institution, where
the annual cost per inmate is
$22,063.14, to the Supermax,
where they will be tortured
for the rest of their lives at an
annual cost per inmate of
$58,353.80.
Torture of the kind I
believe we have come to
accept in Ohio has not been
publicized in the way more
spectacular cruelty at Abu
Ghraib and Guantanamo
Bay and various sires in
Afghanistan has been reported. To my knowledge, no legislative body in the United
States has seriously debated the
use of torture in our prisons. The
subject of torture can be discussed
with a degree of comfort only when
it is kept at a distance, as when it is
attributed to other cultures, said to put
less emphasis than ours on humane values. Even the most violent electronic
games include much killing but no torture. And deliberately induced mental
agony in our prisons has been kept in the
shadows as j usr one part of the dark underside of a criminal justice system from
which we have withdrawn the resources
needed for rehabilitation.
june 2006 FRIENDS JOURNAL
Few of us want to think about the possibility that we're implicated in deliberately inflicting pain. T his understandable
distaste has been apparent in our public
discourse on capital punishment. When
the State of Ohio resumed executions in
1999 after a moratorium lasting since
1963, the first to be killed was W ilford
Berry, a diagnosed schizophrenic and convicted murderer who volunteered for
lethal injection. There was considerable
public debate before and after his death,
including arguments that Berry's execution amounted to a mercy killing and
claims that killing a man known to be
mentally ill undermined the legitimacy of
capital punishment. But as more people
were executed in Ohio and the state got
rid of the electric chair that had remained
as a grisly alternative to lethal injection,
public attention shifted away from capital
punishment. Then a man named Lewis
W illiams physically resisted his execution.
When W illiams was killed by lethal injection on January 14, 2004, nine guards
worked to restrain the 117-pound man.
His screaming and writhing attempts to
save himself while witnesses observed the
preparations were unmistakable evidence
of great mental suffering, and once more
there was considerable public debate.
We know the people who administer
executions suffer psychologically, and it
would be astonishing if people who
administer torture were not harmed as
well. In fact, the best way to understand
what happened to the truck driver's son in
his work as a corrections officer at O hio's
Supermax may be to consider what it
means to be a deliberate agent of another
person's suffering. I suggest an analogy.
Like most teachers, I have known how it
feels to fail at least as often as I succeed,
but if I came to understand my work as a
daily effort to keep my students from
learning and growing, I might seek comfort by telling myself they deserved such
treatment. Still, if I allowed myself to
know my students and their potential for
good, the daily act of driving them deliberately toward a sense of futility and hopelessness would lead me into despair. My
confident guess is that the truck driver's
son was not disillusioned by his contact
with "the worst of the worst." Instead, he
felt what Friends call "that of God" in the
men who were his charges. As he came to
understand that he was tormenting them,
not caring for them in a way that might
prepare them to live outside the prison, he
FRffiNDS]OURNAL]une 2oo6
must have lost his self-respect.
These are grim matters to consider. It
is difficult to imagine a time when we will
not be ashamed of talking about torture,
let alone pursuing it as state and national
policy. But the conversation has already
begun at the highest levels of our government, and perhaps it offers an opportunity to discuss something that has happened
unwittingly to us in our polarized, fearful
society. As our leaders have talked of confronting evil before it reaches our shores
and we have been reminded daily of the
power of suicidal violence, perhaps we
have come to see ourselves as desperate
victims in a world that hates us. How else
are we to account for our tolerance of
leaders whose belief in the need to abuse
prisoners corrupts us all? The far more
hopeful lesson to be drawn from Septem-
ber 11, 2001, has escaped us: that we are
as vulnerable as other people despite our
enormous economic and military power,
and our shared vulnerability is a basis for
authentic international community.
In our desperate fear we have let our
leaders turn to torture, hoping to learn
what others' hatred holds in store for us.
Our willingness to allow torture in our
name may be eased by the cruelty we have
accepted as policy within our own prison
system, cruelty that surely fosters more
hatred. If we are able to talk with each
other about the moral quagmire we have
made for ourselves abroad, perhaps we
will be able to look within our own prisons. And doing that, we might come to
agree that we should never torture, whether our motive is learning about our peril
or punishing people we consider evil. 0
CONTAGION
The incongnltJ tllat one man saw
caused him to laugh. And laaghter then awoke
a recognition of the silent joke
in others. Laughter spread with lusty, raw,
unfettered peals until each aching jaw
gasped hungrily for one more breath, and folk
who never smiled were loosened from the yoke
of inhibition and gave a guffaw.
So hate can spread. The viruses of hate
which first infect an unsuspecting mind
restricting it to only concentrate
on thoughts dark, bitter, fetid, and resigned,
until blood and destrudion dominate,
spread like a plague, grim, sick, and unconfined.
-Terence Y. MuOins
Terence Y. MuUins lives in Phikzdelphia, Pa.
13
The Heart of My Enemy:
RWANDAN FRIENDS REBUILDING AFTER GENOCIDE
by Laura Shipler Chico
''If,
for example, you see your children
being killed by machetes and that
stays in your mind, that can cause
trauma." A woman with a bright
orange headscarf is standing and sharing
her thoughts with a group of community
women. She is a participant in a traumahealing workshop run by the Rwandan
Friends Peace House. The participants in
the workshop are all members of a longterm group called Women in Dialogue
[see the article by T homas Paxson in this
issue, pp. 17-18--eds.] that brings together Tursi widows of Rwanda's 1994 genocide with Huru women whose husbands
are in prison accused of perpetrating acts
of genocide.
"She is a genocide survivor," my interpreter whispers. "She lost almost all her
children, and her husband was killed, too."
Laura Shipler Chico is a social worker who
works for the African Great Lakes Initiative of
the Friends Peace Teams as advisor for Friends
Peace House's Trauma Healing and Peace Building programs. She lives in Kigali, Rwanda,
where she is part ofa small worship group. In
2004, she biked.from Washington, D. C, to San
Francisco while her husband, Matthew Chico,
ran the distance on foot to raise awareness for
Friends work in Rwanda.
T he women are answering a question
posed by the facilitators: "What causes
trauma?" Rather than simply listing
things like war, rape, or accidents, the
women are answering with stories. Although they seem to talk generally, everyone in the room knows that the examples
they are sharing come straight from their
own lives.
T he woman in the orange scarf continues. "If you see your children killed,
then you cannot sleep, you cannot eat;
you think about how they would be now;
you think always of your children." In the
same breath, with the same passion, she
goes on: "Also, another cause of trauma is
if you kill somebody. For example, if
someone kills his friend and then always
thinks about his friend, or even carries the
head of his friend with him to jail. And he
is in jail and can only think about what
happened, and that is very hard."
She sits down, and I turn to doublecheck: "She's a survivor, right?" I whisper
to my interpreter. "Oui, oui" she says,
"Yes, yes." I feel the sting of sudden tears
but then the next woman is speaking, and
then the next and the next. From each
side they speak out of their own pain but
never forget the pain of the women sitting
next to them. They do not minimize, they
do not equalize, they do not dilute. To
these women, pain is pain. It is not to be
compared or competed with; it is only to
be felt. In the face ofRwanda's bloody history these women have sat with each other, until slowly, finally, they have found
God in the hearts of their enemies.
Go to the library and do a literature
search for "Rwanda." Most of what has
been written about Rwanda in recent
years is riddled with words like "hell,"
"Devil," "blood," "murder," and "killers."
These are apt words, given that almost a
million Tutsis and moderate Hutus were
killed here in 100 days during the summer of 1994. It has been dubbed the
"most efficient genocide in history'' in
spite of the grisly fact that the Hutu Power government did not use gas chambers
like the Nazis, nor did they have access to
a large number of firearms as in Bosnia,
but instead relied heavily on grenades and
machetes. The consequences are devastating. In 1995, UNICEF found that 99.9
percent of all Rwandan children had witnessed violence, 79.6 percent experienced
death in the family, 69.5 percent witnessed someone being killed or injured,
87.5 percent saw dead bodies or parts
ofbodies, and 90.6 perecent believed they
would die. With these statistics, one
might imagine Rwanda to indeed be a
living hell.
But live and work with Rwandan
Quakers and you will find-in a nation
filled with suspicion and distrust, in a
country where most believe that people
are fundamentally bad-a small but growing group of people who hold on to the
radical notion that there is good in everyone. Live and watch the work of the
Quakers here, and God begins to reappear.
Healing Wounds
Solange Maniraguha watched herTutsi parents being killed with machetes after
the lnterahamwe broke into their house
through the roo£ On Aprilll, 1994, five
days after the genocide began, a relative
working for the UN pulled her at the last
june 2 006
FRIENDS j OURNAL
minute from a gathering of 5,000 people
slated to be slaughtered just up the hill
from the Friends C hurch. Neighbors hid
her for two days, and how she survived
the remaining 93 days I don't know. She
breaks down and cries silent tears and cannot tell the rest, her body curved around
the hollow aching pain. She is a trauma
healing facilitator for Friends Peace House.
Everyone who works with Friends
Peace House has a story that has propelled
him or her into this work. As a result, the
work of the Quakers here is raw and real
and courageous, deliberately bringing
people together across the chasms that have
been torn across this small country. Every
time Solange facilitates a workshop she
sits not only with survivors of the genocide, but also with those who perpetrated
the violence designed to exterminate her
people. Recognizing that here in Rwanda
healing trauma and rebuilding peace are
inextricably intertwined, every trauma
workshop brings together people from all
sides, intermingling stories of survival
with stories of violence, seeking to find
the common human ground on which to
begin to rebuild this wounded nation.
The workshops introduce "trauma''a concept that is imported from the West,
and yet has a curative power here as people realize that what they are experiencing
is normal in the face of the unspeakably
abnormal. The workshops define trauma
and then invite the participants to look at
the causes and consequences of trauma.
People share their stories slowly, first indirectly and then directly-dipping into
their losses, paying tribute to their grief,
and, finally, exploring the possibility of
building new trust in their communities.
The trauma-healing program, called
Healing and Rebuilding Our Communities, is only one among many programs
Every trauma workshop
brings together people
from all sides,
intermingling stories
of survival with stories
of violence, seeking
to find the common
human ground.
FruENDS ]o~june2oo6
run by Rwandan Quakers in the wake of
the 1994 genocide. In 2000, the Evangelical Friends C hurch established Friends
Peace House to coordinate its peacebuilding and reconciliation activities
throughout the country. Now, five years
later, its staff and its programs continue to
work closely with the church and are
guided by the Quaker conviction that
there is that of God in everyone.
gram has been thoroughly adapted to
Rwanda's complex context by its creative
and committed team of Rwandan facilitators. Using experiential and community-building activities, AVP quietly invites
participants to begin to see the possibility
of good in themselves and others, to seek
Truth even when it contradicts strongly
held beliefs, and to find a deep source of
reconciliation and transformation.
Seeking Alternatives to
Violence
"AVP can bring people to know that
they themselves are people," remarked
Nyiramajyambere Francoise, a genocide
survivor from the mountain town of Byumba and interviewee for the evaluation
conducted earlier this year. She continued:
Pastor David Bucura was only 29
when he saw Solange, 13 years old and
suddenly the head of her household,
walking down the street alone and dazed.
He asked her if she was in school; and
when the answer was no, he told her to go
to the Friends school, that he would pay
her tuition. She was one of at least four
orphans Pastor Bucura took under his
wing in the wake of the violence of that
summer; and, by doing so, he, as a Huru,
stepped across the lines of hate and fear
dividing Tutsis and Hutus. Pastor Bucura
was instrumental in bringing the Alternatives to Violence Project (AVP) to Rwanda in 2001, and he served as its national
coordinator for the past four years.
AVP was first developed by a small
group of Quakers in New York in 1975,
and has since been used around the world.
When I arrived, I entertained private
questions about the efficacy of a program
that is imported from abroad, but afrer
having conducted an in-depth evaluation
of AVP's impact ("Peace Cannot Stay in
Small Spaces") I am clear that the pro-
Before, in Rwanda people could behave like
animals. They behave like humans now. After
AYP, people bring back love .... We were people who lived without love after the war.
When we see people, we see no good things in
them. But after knowing Transforming Power
[an AVP concept that proposes that there is a
power that is able to transform violent and
destructive situations and behavior into liberating and constructive experiences], people
start co see the good in others. Now transforming power brings back the love. During
the genocide, they killed my mother, father,
and our relatives. It was our neighbors who
killed them. The killers were our friends. I
started to believe that no one is good. So I isolated myself from others. It was my pastor
who told me to go to the AVP workshop. I
didn't want to go because when you go to a
workshop, you have tO make friends, and tO
have a friend is to invite an enemy into your
life. But I decided to go for just one day. Then
I ended up staying for three days and saw how
people started to bring back their hearts to
love people, and how they talked to each oth-
er, and this started tO change me in the workshop. [When the facilitatOrs] asked people tO
tell where they worked, I didn't want tO tell
them about my work. I hid it from them. But
with transforming power, you can start to
believe in the good in others. It helped me to
start talking freely. . . . T hen, with the two
trees [participants create two trees as a
metaphor for understanding the root causes
and the fruirs of violence and nonviolence], I
saw that nothing good can come from the tree
of violence. So I decided tO have that good
tree. I started to have friends, speak freely, and
to not be alone. I made friends through AVP.
I'm not sure how it happened, but it did. Nyiramajyambere Francoise, AVP Facilitator
After her first workshop, Francoise continued through the levels of training and
is now an experienced AVP facilitator, using her own story of betrayal to plant new
seeds of trust in her small mountain town.
Reintegrating
Perpetrators
Large trucks have been rolling through
our narrow dirt roads, kicking up clouds
of dust so thick we squeeze our eyes shut
and pull our shirts up to cover our noses.
They rumble past us, top-heavy with
loads ofyoung and old men crowded into
the back with no room to sit. They are the
prisoners. They are a small fraction of the
36,000 accused genocide perpetrators
16
that were released this past August in
Rwanda. Most have been held in prison
for five to ten years, without trial. Now,
after having confessed, they await trial in
Gacaca, a traditional form of communitybased arbitration revived to handle thousands of genocide-related cases.
Many of the men we see cramped into
the trucks are guilty of looting and
destruction of property. Some are guilty
of murder. Others are innocent. Some are
both, because nothing is pure in Rwanda.
People who hid Tutsis also killed Tutsis.
One of the men who hacked Solange's
parents to pieces told her and her sisters to
run before they too were killed. H er parents' murderer saved her life. How can
Solange and the countless others like her
know whether to love or to hate? Whether
to fear the killers or thank the rescuers?
These are the questions Friends Peace
House grapples with through its Gacaca
and Reintegration Program as prisoners
rerum to their communities and new facts
about neighbors and family members are
uncovered by the Gacaca process. Sizeli
Marcellin, coordinator of Friends Peace
H ouse and founder of the Reintegration
Program, is himself a Gacaca judge and a
survivor of the genocide. As he watched
prisoners comin g back to his community,
he began to think of ways to encourage
the released prisoners and the community members not only to interact, but also
to actively rebuild their country
together. Now, he brings prisoners
and survivors together for intensive three-day seminars on conflict
resolution, restorative justice, and
peaceful coexistence. After the
workshops, graduates form diverse work teams to build houses
for vulnerable families in their
communities. Friends Peace H ouse
provides the roofing, but participants find the rest of the materials
themselves. What makes this project unique is that perpetrators and
victims work side by side- not
only to build homes for genocide
survivors, but also for prisoners'
families and families that have
been affected by AlDS.
"1, I am a survivor sitting with
people who killed my whole family," Sizeli quotes a recent participant in the program as saying.
"My whole family is gone, bur we
are here together. And we are
working together. And together
we are sensitizing our community to
Gacaca, urging people to tell the truth."
Finding God
Without forcing forgiveness, without
pushing reconciliation, the Quakers in
Rwanda simply bring enemies together.
In a land where Tutsis were called "cockroaches" and "snakes," and now Hutus are
sometimes viewed as "genocidaires" and
"demons," Rwandan Friends look for the
human being behind the hate.
They are reaching for each other: the
woman with the orange head scarf, speaking with compassion for prisoners' wives;
Solange, trying to heal those who tried to
kill her; Bucura, reaching across the divide
to help a hurt child; Francoise, venturing
out and finding good in others; Sizeli,
dreaming of a time when the hurt is finally gone; and the countless others, slowly
finding their way toward one another, to
sit and work and cry together, to listen
across Rwanda's deep wounds, to reweave
the fabric of a torn nation. In the wake of
unspeakable violence, in the face of fear
and grief and rage, they have stepped out
into no man's land and found what makes
us human: We all cry when we lose someone. We all love, or have loved. We all rage
against those who hurt us. We all harbor
guilt. We all harbor hope. There is that of
God in each one of us.
0
june 2 006 FRIENDS JOURNAL
Speaking across the Divide
CECILE NYIRAMANA AT ST. LOUIS MEETING, JUNE 29, 2005
Photos
(adjacent and
on page 18):
Tutsi and
Hutuwomen
begin to talk
honestly with
each other
during a
workshop at
Friends Peace
House.
by Thomas Paxson
ecile Nyiramana, secretary to
the legal representative (akin to
general secretary) of Rwanda
Yearly Meeting, visited the
United States as a guest of the Mrican
Great Lakes Initiative of Friends Peace
Teams. She was invited to discuss Rwanda Friends' work in her country, with special attention to Women in Dialogue, an
organization she formed to help reknit her
community in the aftermath of the genocide in 1994.
During the genocide, Cecile, a Tursi,
while pregnant, hid under a bed for three
months in the home of some friends of
her Huru husband. Her mother was
killed. After the genocide, she and her
husband fled Rwanda, as so many others
had done. After their return, they were
struck by the terrible changes that had
occurred. Cecile's husband was imprisoned in 1999. Someone had accused him,
apparently, of being a perpetrator. He is
still in prison. Cecile was left with her
two children, not knowing how to provide for them. Most people in Rwanda,
regardless ofwhich side they were on during the genocide, were traumatized. Over
100,000 men (mostly) accused of perpetrating the genocide had been rounded up
and imprisoned. Hutus and Tutsis had
stopped talking with one another and
avoided one another as much as possible.
Rwanda Yearly Meeting helped survivors
and established Friends Peace House. In
2001 Alternatives to Violence Project
(AVP) workshops were begun. But it
became evident that a program was necessary to address people's trauma more
directly. It was also necessary to help the
prisoners who were being kept indefinitely, as the genocide had destroyed the
nation's justice system.
In 2002 Cecile was sent to an AVP
workshop by Rwanda Yearly Meeting.
ThorrulS Paxson, a member ofSt. Louis (Mo.)
Meetin~ is a member ofthe Working Group of
the African Great Lakes Initiative of Friends
Peace Teams.
C
FruENDS]OURNAL]une2oo6
He expressed his
bewilderment about why
she was doing this for
him. She told him it was
the only way she could
forgive him.
After attending the AVP workshop, and
then a second follow-up workshop, she
heard a calling to forgive those who tried
to kill her and to forgive those who took
her husband.
Given that she was both victim and a
woman whose husband had been imprisoned, she felt called to bring together the
two groups of women: widows of the
genocide and wives of imprisoned husbands, Tutsis and Hums. She thought
that if she could change the women she
could change the community. She gathered a group of survivors and asked them
what they wanted for the future and suggested that they meet the killers' wives.
They answered that they didn't want to
understand these women, but they did
want the prisoners' wives to come to them
and tell them the truth about what happened. She then went to the prisoners'
wives and tried to get them to meet with
the widows. It was a tough sell. They were
afraid to go to their "enemies."
Cecile took her vision to Friends Peace
House. The people there were surprised at
her proposal, but at length agreed and
helped organize the workshop. When the
participants came, the women in each
side sat separately from the others and
didn't speak across the divide. This standoff lasted the whole day. On the second
day the "light and lively" game (an AVP
staple) involved changing seats, thus engineering a physical integration of the two
groups. Nonetheless, they wouldn't talk to
each other. When the third day began,
however, they began to talk to one another about trivial things. It was a real breakthrough. During all three days, the workshop involved people in sharing their
experiences (even if ostensibly only with
members of their own group, with the
other group listening in).
After three months, the same group of
women from the same neighborhood
came back for a second workshop,
women who had known each other well
prior to the genocide, prior to the social
division. On the third day of this workshop the women were asked what they
wanted in the future. They wanted to
meet more and to rebuild relationships.
They had gotten past their almost tenyear-old stereotypes of the others as enemies. They also recognized that they
shared many responsibilities, including
care of their own families. They decided
to meet once a month to talk about reconciliation and peace, as well as to help
one another in practical ways (food, shelter, etc. being major concerns). Each three
months they invited other women (presumably from the same neighborhood) to
join them. This group became the prototype. Cecile has now organized two other
such groups, one in the north of the country and the second in the east. They have
come to use dance and song to demonstrate reconciliation to other members of
their communities.
Now Cecile is faced with the question
whether to let the three groups grow in
size, or whether they should be kept relatively small, which. would require that
many more groups be formed. She also
wonders how these groups will be able to
change the whole community, as she had
originally hoped. With respect to this latter question, she hopes that the women
can have a big impact by:
• being good models of reconciliation;
• helping their own (extended) families on
the path of reconciliation; and
• helping the prisoners while they are
imprisoned and then helping them
when they are released to become reintegrated in society.
r8
Cecile tries to show the women the
good they have in common.
I asked whether the local Gacaca
judges knew of the Women in Dialogue.
Cecile replied that the Gacaca process is a
community process. The whole community attends the Gacaca proceedings, so
she was confident that the judges in the
three communities were aware of the
Women in Dialogue among them.
Someone in the audience asked Cecile
how she could forgive those who tried to
kill her. Her first response was that she
prayed for God to give her love for those
who tried to kill her. Then she recounted
her experience with one of the men who
had tried to kill her. He, too, had fled
Rwanda; he lefr when the Tutsi army was
making good its effort to end the genocide and gain control of the country. She
had known this particular man when they
were students at the university. When in
200 1 she heard that he had
returned to Rwanda, she sought
him out. When she found him,
he was surprised and frightened. No doubt he expected
her to denounce him and to
have him sent to prison. Instead, she told him about her
life. Then, warily, he told her he
was jobless and in distress. At
length she was able to introduce
him to someone who would
train him in computer skills.
Still he didn't trust her. Then
she invited him to visit her family. He came, but expressed his
bewilderment and his inability
to understand why she was
doing this for him. She told
him it was the only way she
could forgive him. After he finished his computer training she
found him a job at a school in
the North of Rwanda.
The amazing work of Cecile
and her colleagues in the African Great Lakes region deserves
our attention and support. 0
june 2006 FRIENDS jOURNAL
y daughter Alice's life was
changed forever last
summer when we returned
home from an idyllic
vacation in upstate New York to the
incomprehensible news of her soccer
teammate's death in a car accident.
In one breath, a ride in the car went
from being an efficient if wearying
passage to the pristine gorges of Ithaca
and the baseball dreamscape of
Cooperstown, to a tragic, fiery death. At
Alice's request, my wife and I woke her
sister, and together the four of us stared
blankly into the early morning stillness
of our already sweltering house, trying to
comprehend how 15 years could mark
the end of a life.
What doubtlessly proved helpful,
though at the moment was most
painful, was that Sara, her friend, was
the epitome of optimism and a life lived
well: all who knew her spoke repeatedly
of her effervescence, her zest for life, and
her indomitable sense of fun and good
humor. How was Alice supposed to
M
Kirk D. Read, a member of Lewiston (Maine)
Meeting, teaches in the Department ofRomance
Languages and Literatures at Bates College.
FruENDS]OVRNALjune2006
reconcile her friend's sun-filled smile
with her sudden erasure from life?
The afrermath of any such tragedy
is filled with poignancy and
heightened significance; the ensuing
hours of that particular day, however,
were marked by events that, as a
seeker of Light, gave me surprising
and welcome hope that the beauty
and magic of life and of literature
were still there to console us.
Though the soccer game scheduled
for that weekend in Rhode Island was
canceled, we made a decision to go
down the coast anyway and stay with
dear friends in their summer place as
planned. We arrived afrer dark and,
wanting to invigorate ourselves a bit
afrer more travel and on-and-off sobbing,
walked down to the bay for a swim.
Once assembled at the dock and
staring into the inky ocean below, our
friend Bill led off and set in motion one
of the most spectacular, natural displays
I have ever witnessed. He dove from the
dock, ten feet above the water, plunged
into the blackness and immediately set
aglow wave upon concentric wave of
star-like lights through the water. As his
arms swept out, the water sparkled
magically as if he were casting fairy dust
out of his fingers. As Bill swept through
the water, the ocean became a watery
firmament mimicking the star-filled sky
above. The science behind the magic was
tiny jellyfish, effervescenrs, startled into
ignition by the intrusion. Each of us
plunged in turn, creating our own
magical auras, stunned, awestruck,
delighted by this strange occurrence.
Something of heaven was back on Earth.
We were quick to recall a children's
book that had been a family favorite
during our daughters' toddler years,
Night ofthe Moonjellies, by Mark Shasha.
It is the story of a young boy whose
grandmother takes him out for a
nighttime boat ride to release a jellyfish
that he has inadvertently trapped in with
19
his beach treasures. Since the
boy/narrator has captured the creature
in daylight, the wondrous properties of
his discovery are yet to be revealed.
Near the conclusion, he tells of the
moonjelly's release:
Thousands of moonjellies stretched along
the sea in every direction. I opened the bag
and poured out our moonjelly. Now it was
with the others. We stood on the deck and
watched the shimmering sea.
There was certainly something of Sara
in that story, who was now released in and through darkness, a darkness made
more livable as her spirit continued
to glow.
Our late-night swim was more than
just a whim. We were rallying to stay up
past midnight to herald another sure-tobe favorite family book: the next
installment of Harry Potter. We packed
ourselves off to the local bookstore
minutes before twelve to join a large
party of wizard wannabes, squealing
with anticipation for what had been
promoted repeatedly as a darker, sadder
adventure for the beleaguered
protagonist now just a year older than
my daughter. Once home, we plodded
up to bed thinking Harry would wait
20
until dawn. Such was not to be the case.
In a heartwarming reversal of traditions,
it was my groggy wife and I who were
lulled to sleep by the first chapter's
recitation from down the hall; my
daughters and their friend took turns
reading aloud into the night until sleep
overtook even them.
As the next several days of reading
and Listening revealed, the adventure is
indeed dark. Death does claim someone
dear to the Hogwarts community and
even the most cynical of readers have
professed a certain stunned grief at the
outcome. There is consolation, however,
in the beauty of even the scariest of
situations-a beauty that rang especially
true for us as Dumbledore leads Harry
through a particularly dark and watery
passageway on their fateful, final
mission. Dumbledore, the sage and
wonderful friend and mentor to Harry,
magically lights the way:
"Lurnos," said Dumbledore, as he reached
the boulder closest to the cliff face. A
thousand flecks of golden light sparkled
upon the dark surface of the water a few feet
below where he crouched....
"You see?" said Durnbledore quietly, holding
his wand a little higher....
"You will not object to getting a
little wet?"
"No," said Harry.
"Then take off your Invisibility Cloakthere is no need for it now-and let us take
the plunge."
When Alice and her teammates met to
memorialize their friend Sara several
days later, they were all handed a
memento from her family, a beautiful
portrait with these words from
Shakespeare's Romeo and juliet inscribed
below. They were a prophetic message
for our family's personal experience of
light and hope:
"When she shall die,
Take her and cut her out in little stars,
And she will make the face of heaven
so fine
T hat all the world will be in love
with nigh t,
And pay no worship to the garish sun."
My daughter has been singing the
George Fox song since she was three"Walk in the Light, wherever you may
be .. . "-and now looks for Sara in and
of the Light, looking to the stars and to
the miracles of the sea to hold on to
that friendship.
0
j une 2 006 FRIENDS jOURNAL
Taste apple butter, ginger snaps, and rhubarb.
Touch Bible paper, patchwork, paraffin.
Smell coffee, sawdust, shaving soap, tobacco;
And sunlit laundry hanging on the line .
.
Then see, in memory, a treadle Singer;
Homemade preserves put up in Mason jars;
An afghan worked from scores of ends of yam;
A workbench and a can of straightened nails.
And hear, in memory, a lathe and jigsaw;
A voice like gravel rumbling out the hymns,
And Psalms, and Uncoln's speeches, and the poems
Learned by heart a century ago.
The truth beneath the life is never spoken
But grows like patina on polished oak.
Save it. Patch it. Work and work again.
Bow to life's reverses and go on:
Endurance, cheerfulness, resilient faith.
And simple stubborn love add up to wisdom.
By their fruits you know them. Hand it down:
There are more ways than one to give a life.
Give thanks for food and health and home and blessings.
There isn't much? Then strekh it. It will do.
Save the scraps, and keep your tools in order.
Make enough to have and give away.
Watch the sun rise. Wonder at creation.
Walk. Read. Think. love your neighbors and your friends,
Your children and grandchildren,
And then rest.
-Deborah Townsend
Deborah Townsend is a member ofEastside Meeting in Bellevue, Wash.
FruENDS ]OURNAL]une2oo6
21
The Importance of Language
by Mary Ray Cate
T
he language kids hear
and use certainly has
changed since I was a
youngster. What would have
seem ed shocking and extremely rude to almost everyone 40 years ago is now commonplace in the United States.
Despite the prevalence of profanity in movies, schools, and on
the street, we parents do not have to
allow offensive language in our
homes. The problem for me was how to
explain the reasons behind my "old-fashioned" rule to my "with-it" teenager.
When children are younger, simple
explanations suffice: "We don't use those
words because they're not polite."
Teenagers, however, glory in their ability
to use logical arguments to confound and
exasperate their parents. "They're just
words. Words aren't intrinsically good or
bad," insisted our son Luke. Although
these scenarios seem humorous years later, getting through what some call "the
obnoxious years" can be a challenge. It's
hard to counter some of our kids' clever
arguments on the spot.
When Luke was about 12 years old, we
allowed him to sign up for a mail-order
music club, which he paid for out of his
allowance. Every month he would receive
a package of COs, either the featured
selection or an alternative he had chosen.
What we didn't realize for many months,
since he played the COs using headphones in his room, was that many of his
choices were labeled "Parental Guidance:
Explicit Lyrics." It was only after I read a
few articles in the newspaper about
eminem (Marshall Mathers does not capitalize his stage name) and other popular
recording stars that I became concerned
about what Luke was listening to. When
asked, he admitted to owning numerous
COs by eminem and other hip-hop and
rap performers whose lyrics are violent,
Mary Ray Cate, a member ofSanta Fe (N.Mex.)
Meeting, is an artist; her website is <www
.sunlit-art. com>.
22
degrade women, and promote what in my
opinion is a distorted view of sexuality.
So I had to think through and write
down my reasons for wanting to censor
my son's listening choices. He has been
raised a Friend since birth, although in
our small meeting it has not always been
possible to provide the kind of First-day
school experience that I wanted him to
have. Quakers have focused on the power
of language since the beginnings of our
Religious Society. Perhaps that is one reason I have been very concerned about the
vocabulary to which my son is exposed.
My major argum ent was "garbage in,
garbage out," the effect of sensory input
on the brain. What we experience, even
vicariously through movies, music, books,
m agazines, television, and the virtual
reality of computers and video games,
affects our moods, our personalities, our
outlook on the world, and our responses
to other people.
When we unconsciously adopt the
speech patterns of people we spend a lot
of time with, as most young people do, we
assimilate their values as well. When children hear derogatory or disrespectful language, they incorporate the words into
their vocabularies and the accompanying
attitudes into their personalities. Prejudices and habits learned early are hard to
change. Recently a young mother commented to me somewhat ruefully that her
two-year-old already says the f-word .
Hearing a group disparaged through
jokes or disrespectful labels, such as
when adult women are called girls or
bitches, encourages the adoption of
stereotypes. We may not even be aware of
our racist, sexist, or sectarian attitudes.
I also wanted to persuade my son of
the importance oflanguage in general. He
was not totally convinced of my point of
view and our dialogue on this topic continues, but he reluctantly turned over the
Parental Guidance COs (for which we
reimbursed him) and now makes an effort
to use language that is acceptable to me.
This caused quite a stir among some of
the other teens and preteens in First-day
school. "Don't let my mom hear what
your mom did!" "Did she actually break
them up and throw them in a dumpster?"
T he words we use tell a lot about us.
Language is not only how we express our
thoughts; it reflects cultural norms and
personal values. Using language that puts
into practice our Quaker testimonies is
a way of demonstrating to others what
we believe.
One of the main Quaker values is simplicity. Simplicity to Quakers means
truthfulness, sticking to essentials, and
avoiding clutter and ostentation, in language and possessions as well as in actions.
In 1691, according to Geoffrey Hubbard
in Quaker by Convincement, Friends were
advised to "rake care to keep to truth and
plainness in language, habit, deportment,
and behavior." The plain speech and plain
dress of traditional Friends recognized the
equality of all people. George Fox wrote
in his journal, "Moreover when the Lord
sent me forth into the world, he fo rbade
me to put off my hat to any high or low;
june 2006 FRIENDS JOURNAL
and I was required to 'thee' and 'thou' all
men and women without any respect to
rich or poor, great or small." Quakers do
not swear to tell the truth in court. As
Jesus taught, that ace casts doubt on the
truthfulness of our everyday speech.
Another Quaker value is peace. Conflict can often be avoided by treating other people with respect, through our words
as well as our actions. Compared to people from many other cultures, people in
mainstream U.S. culture tend to be impulsive, impolite, and impatient. Japanese
tradition, for instance, places great value
on harmony in interpersonal relations. In
fact, Japanese courtesy and formality may
seem exaggerated to us. In my study of
Japanese language and culrure I carne
across these examples: On a package of
ramen noodles, "Please place our humble
noodles in your honorable pot." On aTshirt, "This suit places much importance
on the wearer." As a result of this emphasis on politeness, as well as for other cultural reasons, the Japanese live in a much
less violent society than we do. Although
crime rates in Japan are rising, they are still
much lower than in the United States.
People in the United States, in general,
need to cultivate habits of courtesy and
forethought. We often blurt out words
without thinking about how they will
impact the hearers. Some politicians have
gotten in trouble in this way, alienating
potential supporters or even having to
resign their offices because of thoughtless,
insensitive remarks. Last week in the post
office a man in a hurry cue in line ahead
of some German tourists and then made
a gloating, self-satisfied remark. I felt
compelled to apologize to the visitors.
Lack of respect and restraint in language
can escalate conflicts. The world would be
a more peaceful place if all of us were
more conscious in our speech.
The Bible offers important guides for
language. The Ten Commandments
(Exodus 20: 1-17) include, "Do not testify falsely against your neighbor" and "Do
not misuse the name of the Lord your
god." (New Living Translation). God's
name is sacred and not to be cheapened
with irreverent use. In our secular society,
"God" as an expletive or exclamation is
very commonly used, perhaps because
God is not real to most people. Older
Friends also frowned on the use of
"minced oaths," expressions such as gosh,
golly, geeze, gee whiz, and Jiminy Cricket, which are derived from the names
FRIENDS JOURNAL june 2006
Jesus, Christ, and God. One of the members of our meeting cells of being eldered
years ago for using these apparently harmless expressions.
A parallel example is sexuality. Sex is
used to sell all sorts of products from beer
and cools to cars and clothing. Sexuality is
no longer something special and private
between two people, but a way of shocking and titillating people via magazines,
movies, music, and television. The sexualization of language reflects our culture's
exploitation of and disrespect for women
and for the miraculous bodies we are
blessed to inhabit. Again something special and sacred becomes cheapened by the
casual use of irreverent language.
When obscenities are used frequently
enough, they become meaningless to the
speaker, just a habit of speech such as
adding "you know," "like," or other empty phrases. But they still retain their
offensiveness to many hearers and convey
some of the worst attitudes and aspects of
our culrure.
Similar to the Ten Commandments
are the Boddhisatva vows of Buddhism.
Four of them concern language: being
truthful, not gossiping, not speaking
poorly of others, and not making ourselves out to be better than we are. Talking about other people, especially when
they are not present, is ftaughc with temptation. It is easy to be judgmental or to
gloat over someone else's mistakes, to
think or say, "I told you so." The standards of the International Rotary Club are
worth considering. Here is the Rotarians'
Four Way Test of the things we think, say,
or do:
1. Is it the truth?
2. Is it fair to all concerned?
3. Will it buildgoodwill and better
.friendships?
4. Will it be beneficial to all concerned?
delight, he has chosen to work as a counselor at Farm and Wilderness, a group of
six camps in Vermont that encourage
Quaker values. One of the rules is no profanity. It was very encouraging when Luke
wrote us and described one of the boys
under his care who obviously impressed
him, a 15-year-old who "is very helpful,
obedient, and respectful. He is a great
influence on the other campers. He does
not swear as a matter of philosophy."
Even if our teenagers consider us boring and backward, our efforts to model
what we believe and to influence them
towards more conscious speech do have
an effect. Luke still likes eminem's rhymes
and considers him a talented lyricist who
tells good stories, but he admits that our
dialogue has led him to pay more attention to language. So far he's taken two college linguistics courses and several psychology classes to learn how what we perceive affects how we think and how we
relate to the world.
A most encouraging development in
our family is that my son, my husband,
and I are now all reading (and attempting
to practice) Nonviolent Communication,
an excellent guide to being more compassionate in our speech, written by Marshall
B. Rosenberg. It is perhaps the best book I
have read that promotes Quakerly values in
language via an easy-to-understand format.
To be more conscious of what our
words are saying to ourselves and to others takes effort and attention. When our
language and actions are congruent with
our values, that's integrity. Conscious,
compassionate speech and writing are
goals worth striving towards. D estroying
our son's COs was a very unsubtle form of
parental guidance, but for our family it
was the beginning of a valuable and con0
tinuing exploration of language.
Taking the time to ask ourselves these
questions before speaking would certainly slow down some conversations,
but the results would probably be
very beneficial.
Our son is now 21 years old,
legally an adult, and I cannot
monitor or control his environment the way I did when he was
younger. I can only suggest that he
pay attention co the kind of atmosphere
in which he chooses to immerse himsel£
For the past three summers, to my great
23
•
NEWfOWN FRIENDS
SCHOOL
REFLECTIONS
A Day Off in the Life of an Intern
by Janaki Spickard-Keeler
I
"The accomplishments of adults
begin as the dreams ofchildren.
Newtown Friends is a place
where dreams begin."
- NFS Mission Statement
Pre-K to Grade 8
For further information,
call215-968-2225, or visit
us at newtownfriends.org
4~futlkfJ~4~.f
()~4~$"'-U
Support
QUAKER HOUSE
Fayetteville/Ft. Bragg, N.C.
A front-line Friends Peace witness
Gl Counselling, Draft/CO Information
Peace Research, Education & Action
223 Hillside Ave., Fayetteville, NC 2830 1
91 0-323-39 12. www.quakerhouse.org
QPR@QUAKER.ORG
t's spring in Washington, D.C. There is a
war on. I'm walking down the National
Mall, surrounded by people, flags, and
monumems to abstract ideas I only wish we
could live up to. I'm tired and my feet hurt;
Tom Fox is dead; William Penn House is
turning 40.
I'm upset about the news ofTom Fox and
I'm crying not to think, so I attempt to lose
myself in history and monuments. Usually I'm
not much for symbols, and the rather phallic
Washington Monumem has always amused
me, bur the reflecting pool intrigues me. C lose
up, I cry not to take it as roo symbolic that the
water is fouled with chemicals and goose droppings. I back up until the water looks pretty
again, and head for the Lincoln Memorial.
There's a rally going on at the bottom of the
steps-when is there not? I'm wary: the news
ofTom Fox's death is too fresh for me to face
a pro-war rally right now. Just a week ago Tom
was supposed to be in our living room, presenting on the C hristian Peacemaker Teams to our
monthly lecture and potluck series. After scheduling that, he lefr for Iraq and got kidnapped.
We hdd the date, hoping. One of the last emails he sent was to tell us he'd be here. I think
he was, but it was two other CPTers who presented last Sunday. We lie a candle for the four
in Iraq and I donated more than I can afford
and wondered ifl could be the sort of person
Tom was. Whether I could be a soldier of peace.
It's not a pro-war rally afrer all. It's a protest
against the C hinese Communist Party. I climb
the steps of the Lincoln Memorial and cry not
to brood on a monument to a divisive, bloody
civil war. Reading the Gettysburg Address, I
know I've had an overdose of symbolism.
Everywhere on the Mall are the words "Freedom" and "Sacrifice." Presidem Bush and I
both believe that freedom rakes sacrifice, but
we don't agree on what freedom means. President Lincoln freed the slaves, but it took Martin Luther King Jr. and the March on Washington to bring the disenfranchised their rights.
At William Penn House we're working on
an "I Have A Dream" Youth Seminar for this
fall. In partnership with the Help Increase the
Peace Program, we're holding a seminar on
race and civil rights. Quaker youth and D .C.
youth will spend the weekend living and
learning together: learning about the civil
rights movement of the 1960s, the history of
race relations in D.C., how to build community and talk about difficult issues, how to
lobby for civil rights legislation. I'm excited
and a little intimidated.
Approaching, the Vietnam War Memorial
looks like a vicious gash in the ground. Must
everyth ing today remind me that the nation is
as divided now as it was then? I'm almost
afraid to enter the monument. Maybe I don't
have the right-1 didn't live it. Last month's
potluck lecture was by Mike Boehm, a veteran of the Vietnam War who has spent his life
trying to heal. He works on rnicrofinancing
women's projects and building peace gardens
in V ietnam. When my dad or Patricia talk
about the war, I can see how it's still a sorrow
deep seared. I'm nor blind; I've seen that our
country hasn't healed. Vietnam is the 800pound gorilla of politics, especially now that
we're in another unwinnable war.
But I enter, because my dad once said that
this memorial was healing for him. Names,
too many names. I descend until the columns
Chuck Fager, Director
F
,...ung"
~~~
I .
'
~
Zen and the Quakers: A Meditation
~
1730
Pre-K through 6th Grade
Call the School for 2006/2007 openings
and Summer Camp information
2150 Butler Pike, Plymouth Meeting
PA 19462 • (610) 82~2288
www.pmfs1780.org
24
by Theodor Benfey
t Friendship Meeting in Greensboro,
N.C., a few years ago, our Friend
DeWitt Barnett told of the time he
was stationed in Japan with AFSC when Douglas Steere wrote him to arrange a meeting
between Friends and Zen Buddhist monks.
T hose monks, we were told, meditate on
koans, the best known of which is "What is
the sound of one hand clapping?" What, I
wondered, could possibly be of interest to
Douglas Steere in a group that emphasizes
such strange questions? The peculiar aspect
of that koan is that although there is no
logical answer to the question, it is grammatically correct, and it would not be questioned
in a computer's spellcheck. I recently learned
that koans are not essential to Zen practice.
Guilford College organized a Zen retreat
june 2000 FRIENDS jOURNAL
of names are taller than I can reach. The stone
is reflective; those names are etched on my
own reflection. Too many symbols today. Too
many names written on my body.
A guest told m e recently about Arlington
West, in Santa Monica, where they pur up
rows of crosses on the beach each Sunday for
all those killed in Iraq. Tom Fox wasn't a serviceman, but I hope they have a cross there for
him, too. H e died trying to make the world a
better place, sacrificing his life in the name of
freedom and peace.
I'm stuck at the lowest point of the Memorial, overwhelmed by etched names, and I
want to run away. It's too big and too scary
and much too reminiscent of the here and
now. Why did I set out for this place today
instead of going to meeting ro remember Tom
Fox with other Friends? Why did I think the
Viemam War Memorial would help?
But I don't bolt, and it's then that I experience the healing my fath er once spoke o£
Because I've descended into this orderly hell of
names, but the path leads back up. Our. I
made it through. We made it through. Maybe
not all symbols have to be depressing.
Forty years is a long rime to stuvive. Today,
William Penn House is thriving. We h ave our
seminar on teaching peace in the classroom in
the works, Washington Quaker Workcamps
has formally become a part of William Penn
House, we'll host FCNI.:s Young Adult Lobby
Weekend at the end of this month. The Cory
Room has a new ceiling and a fresh coat of
paint. We're building a peace garden in our
from yard. It's spring.
janaki Spickard-Keeler is a longtime attender of
San Anwnw (Tex.) Meeting. Wi/JUzm Penn House
is a Qptaker seminar and hospitality center on
Capitol Hill. For information on its Youth Seminar or its Teachers ofPeace Seminar, call (202)
543-5560 or e-mail <injo@wmpennhouse
.org>.
led by the head of the Asheville Zen center
where no koans are used. But still- what is
the purpose of koans? I was reminded of
Alben Schweitzer's comment I had come
across perhaps 60 years ago: that mysticism
begins where logic com es to an end. So there
is a limit to what we can fathom through
logical reasoning, but that limit does not
signal failure. Rather, it is an invitation to
FruENDS]OVRNALjune2oo6
June 25- 29
Weaving on Spirit's Web: A Fiber Retreat
with Robyn Josephs
July 2- 6
Songwriting for Personal and Social Change
with David Roth
July 9-13
Digging to the Roots, Riding the Wind:
A Qay and Writing Workshop
with Alan Steinberg and Fred Taylor
July 23-27
The Joy of Dyeing and Beyond:
Natural Japanese Papers
with June-Etta Chenard
PENDLE HILL
A QUAKER CENTER FOR STUDY AND CONTEMPLATION
338 Plush Mill Road· Wallingford, PA 19086
www.pendlehill.org
To find out more, contact:
800.742.3150 (US only) ext. 3
610.566.4507 ext. 3
registrar@pendlehill.org
Olney Friends School
Est. 1837
An intellectually challenging
college preparatory
program within a
supportive Quaker
community.
Olney Friends School
in Barnesville, Ohio
is a small co-educational
boarding school for
grades 9-12.
25
us to make the transition beyond logic to a
new level of understanding.
. I rememb~red, too, that just after finishing
h1gh school m England my former history
teacher suggested that I read R. G. Collingwood's An Essay on Metaphysics. The book was
a revelation to me, for it pointed out that all
logical systems, from Aristotle's to Hegel's and
others, are based on "presuppositions," and
those presuppositions, since logic is based on
them, cannot be proven logically true or false.
Thus, all our logical reasoning and all our
searching for causes rest on shaky foundations,
making us wonder if there is a more secure
ground on which to base our beliefs. John
Woolman had reported that when he had
prayed without an interpreter among a group
of Native Americans, one of them had commented, "I love to feel where words come
from." Douglas Steere was seeking for the
common ground underlying Zen practice and
Quaker worship.
. . On ~hristmas Eve, Friendship Meeting
JOmed wtth our Friends Homes retirement
commun ity for a meeting for worship around
the fireplace in its living room. A member of
the meeting read from the Bible story of the
shepherds heeding the call to come to Bethlehem to see a babe in a manger. T hat awareness
that something new and unprecedented had
entered history and was about to reshape the
fate of humanity was heeded by two groups of
people, the shepherds and some wise men
from the East. Shepherds and people of wis~om are ~t two ends of the degree of training
m reasomng, legal systems, and logic. These
shepherds were open to new truths because
they had not been taugh t to limit their beliefs
to things about which they could logically
make sense. And people of wisdom have
reached beyond knowledge to a level of awareness yielding a much greater sense of certainty than what logic can provide.
After Jesus had begun his ministry, he once
asked_ a child to sit in the midst of a group of
quesnoners and commented that unless they
be converted and become as little children they
would not be able to enter the kingdom {Matt.
18:2-3). He was not asking us to revert to our
childish ways, but rather, to go forward beyond
our _little systems_ of logic and reasoning and
habits, _and to discover again that openness
that children have to new truths and insights,
&om wherever they might come.
At the end of a later meeting for worship,
in ~hich I had shared some of these thoughts,
a Fnend suggested that it is in Quaker silence,
perhaps, that we can hear the sound of one
hand clapping.
0
Theodor Benfey is a member of Friendship Meeting in Greensboro, N C
Parenting and "Childing"
by William Morris
W:
hen we say "Our
Father who art in
heaven," we involve the
image of parenting, an image
that unites us all, whether babies,
infants, children, teens, adults, or
golden-agers, as siblings of our
common parent.
What is the essence of this
parental ideal whose guidance we
seek? In most religions this transcendent parent represents creation, nurturing, protection,
forgiveness, understanding, and support- in
short, love.
:"e actually live in two dimensions of parentmg: the physical and the spiritual. On the
physical plane, we try to learn to be effective
par~nts by taking classes, by reading books of
~dv1ce, and by adopting, adapting, or avoidmg our own parental models. On the spiritual plane, we have the complementary role; we
must learn to relate to the parent.
Physical parenting implies relationship;
relationship between each child and his or her
creating parent. The verb "to parent" suggests,
on the giving side, the loving role adults take
in guiding their offspring. But in English, we
lack a word for the receiving role of the learner. We don't have a convenient term referring
to the children's assuming or improving their
role in the relationship.
Perhaps we should invent a word like
"childing," a gerund parallel to "parenting,"
which would refer to the trust, dependency,
alermess, openness, and spontaneity that we
associate with kids being kids, which could
refer to the unsophisticated naturalness so easily acquired by youth before they take on the
responsibilities of adulthood.
Schools and parents are usually intent on
intense tutelage toward adulthood and often
forget to cherish the flip side of the relationship, or to appreciate and develop the childlike receiving that enables adult giving.
On the spiritual level, religions have taken
on this task of "childing," the task of helping
us (at any age) become receptive children of the
Divine Parent. For some of us, the role m ay
come naturally, nearly unconsciously; for others, the karmic school of "childing" involves
long, difficult, and perhaps even painful lessons. Learning the appropriate way to relate to
an immense, all-powerful C reator can overwhelm our ego-centered consciousness.
As we age from
innocent childhood to
responsible adulthood,
we have the opportunity
to accept complementary, and in some regards
contrary, roles. Physically, we become parentsseriously and with awareness, parents who devoutly desire to give direction and srrength to the
offspring we have and are creating. Spiritually, however, as we outgrow childlike self-assurance, we adults at rimes devoutly yearn for
direction and strength from our Creator.
To become as children to enter the Kingdom of H eaven is challenge indeed, even with
the models of our own children and grandchildren tugging at our hem s, reminding us of
the magnificent metaphor.
As specimen or as species, our creation on
the physical and spiritual planes remains a
mystery of wonderment. Despite scientific
description, our destinations in this life and
beyond seem equally unclear.
It is this very sea of uncertainty, however,
that presents us with our navigational challenge: to become oriented within our time
and culture as sensitively as we can. We must
creatively interpret our best way to lead--even
as we learn to be creatively led; we must learn
to parent and to child simultaneously in
dynamic wholeness and balance.
May we, then, welcome the adult paradox
of parenting while childing, uniting with ourselves the roles both of "parentor" and "parentee." May we create a wholeness of sensitivity from which we can understand our Divine
Parent even as we learn through the eyes of our
children. May we humbly inform our thisworldly parenting by becoming skilled in
childing. May we learn to both parent and
child parts of our set£ And may we strive to
become sensitive to a realm even more grand
than our dreams informed by m etaphor
alone. Through spiritual childing, may we
stretch for our balanced best.
Parenting and childing across generations
and dimensions is a special form of prayer. 0
William Morris, a retired reading instructor and professor ofEducation, is a member of
Sacramento (Calif) Meeting and attends Reno
(Nev.) Meeting.
june 2006FRIENDS JOURNAL
•
BOOKS
Getting in the Way
Edited by Tricia Gates Brown. 160 pages.
Herald Press, 2005. $17.99/softcover.
Getting in the Wzy is the descriptive morro
of C hristian Peacemaker Teams (CPTs) and
the title of a new book of stories about CPTs'
work. Written in a straightforward and unpretentious style that feels appropriate to Christian witness, the book includes reports from
five women and six men about their experiences in Haiti, Canada, Hebron, Chiapas,
Mexico, and Iraq, among others.
EditorTricia Gates Brown introduces CPT
members as "people who choose to live in
conflict zones to create space for local efforts
of nonviolent resistance. They talk to soldiers,
guerillas, and pararnilitaries; they accompany
school children and farmers; they advocate for
human rights, support local initiatives ... and
disseminate reports of what they witness."
Several books about peace teams and
accompaniment projects have been released in
the last year or two. None, including this one,
yet includes the murder of CPT member Tom
Fox by kidnappers in Iraq in March 2006.
Tom was one of four team members raken
hostage in November 2005. One of the other
three was Jim Loney, author of the first chapter in this book. Just as this review was completed, Jim and the other two surviving CPT
members were released.
While the kidnappings and Tom Fox's
death introduce a new historical turn into the
literature about peace teams, members have
always been straightforward about their willingness to rake risks. Indeed, the organization
was inspired at an international gathering of
Mennonites when Ron Sider challenged the
gathering to be "ready to srart to die by the
thousands in dramatic and vigorous new
exploits for peace and justice."
Getting in the Wzy describes many such
dramatic and vigorous projects. In Hebron,
CPT members literally got in the way of raised
rifles. On the Anishinaabe reserve in O ntario,
they got in the way of huge logging trucks. In
Chiapas, at the invitation of the Catholic diocese, the CPT task was to accompany the Abejas, a local peace community that was strongminded enough to refuse free food and medical services offered by the government, "saying they wanted justice, not handouts."
There are 20 such stories. We would have
liked to know a little more about each chapter's author-age, home state, religious affiliation, and his or her "day job." Bur even withour this information, the book gives CPTs a
human face, which was Tricia Brown's intent.
Even more, however, it gives us a sense of their
spiritual commitment. As Joanne Kaufman
concludes in her chapter about efforts in Haiti:
FruENDS]OURNAL]une2oo6
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The oldest Quaker school in the world,
William Penn Charter School embraces
tradition and welcomes innovation.
Essential Quaker principles and practice
guide Penn Charter, a Friends school
by birthright and com1ction. Within a
diverse community, we engage studentS
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Christian Peacemaker Teams
IOIHO IT IRitiA UIE$ UOWH
The work of CPT is a continuing
story-and a leap of fajth. The work of
any CPT project can rarely be tied into
neat bundles of"accomplished" or "finished." We can never know .. . the full
impact of the stories we have told. We
do have hope, though, that our actions
and our solidarity bear fruit far beyond
our wimess.
- Elizabeth Boardman and Marie Schutz
Elizabeth Boardman, a member ofSan Francisco (Calif) Meeting, is the author ofTaking a
Stand: A Guide to Peace Teams and Accompaniment Projects. Marie Schutz is a member
The
ART Of
Remeoibe~tmq
KARIN SPRAGUE
Stone Carvers
of Redwood Forest Meeting in Santa Rosa,
Calif, and has been involved for many years
with her meetings Guatemala Scholarship Loan
Program, shared with Guatemala Monthly
Meeting.
Knowing the Mystery of
Life Within: Selected
Writings of Isaac Penington
in their Historical and
Theological Context
Edited by R. Melvin Keiser and Rosemary
Moore. 322 pages. Qwlker Books, 2005.
$36/softcover.
Please let us know 8 weeks in
Qrft!d~ advance. Send us your address
label if possible. Otherwise,
be sure to include your name
and old zip code as well as
your new address.
FRIENDS JouRNAL
1216 Arch Street, 2A
Philadelphia, PA 1907-2835
Phone: (215) 563-8629
E-mail: info@friendsjournal.org
28
Much to our loss, no biography of Isaac
Penington (1616-79) exists, but this valuable
introduction, edited by two thoughtful and
engaged scholars, will serve as an extremely
useful substitute. It is also a valuable resource
for anyone contemplating filling the biographical gap, for it lists relevant manuscript collections, published and unpublished works,
and some "must-see" secondary sources.
Rosemary Moore has edited the historical
portion, placing Penington's writings in their
context and teasing readers with bits that cry
out for a biographer-this one aches to know
more about father Isaac's role in the trial and
execution of King C harles I, for example, and
its continuing impact on the son and family.
H er selections, particularly &om letters, tend
to be longer and fuller than those in the theological portion and give much of the flavor
of a man whose &iendship would have been
highly rewarding.
Penington was usually his own man, even
when it carne to reservations that led him to
break with George Fox and at least temporarily side with John Perrot; likewise he had questions about the 1661 "Peace Testimony" and
did nor fear to make them public, to the
embarrassment of his fellow Quakers.
Usually disdainful of theological speculation, to my surprise I found Melvin Keiser's
larger part of the book to be gripping, occasionally riveting. His briefer selections &om
Penington's writings are most often placed in
chronological order, allowing the reader to follow their author's progression; his commenrary, if a bit modern in drawing parallels
with contemporary thinkers, covers most
areas that readers will find familiar and want
to know about.
Here we find a mystic whose theological
position is rooted in his experience of the
divine reality. Penington does not shy from
using words like "Christ" and "salvation,"
words that may turn off many modern Quakers, but Keiser stretches to make them accessible. It is a word like "life," the underpinning
of it all that makes all meaningful, that gave
Penington his 17th-cenrury audience and will
also appeal to the current one.
This book, introductory though it may be,
is a fine one, worthy of an honored place in
the library of any serious Quaker, and to be
dipped into by those seeking only a hint of
what made Q uakerism appeal tO such a
thoughtful man as Isaac Penington.
-Larry Ingle
Larry Ingle, a member of Chattanooga (Tenn.)
Meeting, is emeritus proftssor ofHistory at University of Tennessee-Chattanooga. His most
recent book is First Among Friends: George
Fox and the C reation of Quakerism.
Citizen: Jane Addams and
the Struggle for Democracy
By Louise W. Knight. Illustrated. 582 pages.
University ofChicago Press, 2005.
$35/hardcover.
When the newly developed American
Friends Service Committee sent a team into
Germany in July 191 9 to survey the needs of
the German people, they chose three eminent
june 2 000 F RIENDS JOURNAL
women to represent them: Carolena Wood, a
leader among young Friends; Alice Hamilton,
a reforming physician; and Jane Addams, a
world-famous social worker.
The starvation these women uncovered led
to the massive child feeding program that
established AFSC as a major relief organization. Friends also worked closely with Addams
when she founded the Women's Peace Party,
which became the Women's International
League for Peace and Freedom.
In 1889, Jane Addams founded Hull House,
the first social settlement, or neighborhood
center, to be established in the United States.
Originally pioneered in London, England, in
1884, with the establishment of Toynbee
Hall, the settlement house movement
brought concerned university students to Live
in the most impoverished areas of a big city
bringing their expertise and their compassion
to bear on the problems of their neighbors.
Hull House attracred some of the most talented Quaker women reformers of the turn of
the century. These included Grace Abbott,
who became head of the Children's Protective
Bureau, and Florence Kelley, crusader against
sweatshops and founder of the National Consumer League, which fought against labor
practices that exploited women and children.
Yet Jane Addams was never a Friend.
Instead, she was baptized in 1886 and joined
the Cedarville Church. She often said she was
influenced toward Friends by her father, John
Addams, a wealthy miller and banker, an abolitionist and friend of Abraham Lincoln who
sometimes said that he was a Hicksite at heart.
Whatever his religious views, John
Addams believed that he had the responsibility for raising his children, especially his
daughters. This was especially true after Jane's
mother died and he married a woman with
rwo children who had strong ideas about the
"Sometimes I feel as if we
have our own life-time
learning establishment:·
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Opportunities for growth abound at Foxdale Village,
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FRIENDS ]OURNALjune 2000
29
treet
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5511 Greene Street
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upbringing of women. Jane wanted ro attend
Smith College, and then train ro be a docror,
bur her father thought she was not in good
enough health for this {she had a disabling
spinal condition) and sent her instead to nearby Rockford Seminary. After graduation,
when she once more wished to go to Smith,
he blocked her. Following his death in 1881,
Jane enrolled in the Women's Medical College
of Pennsylvania, but dropped out because of
ill heath. For the next eight years she endured
physical discomfort and depression, resisting
the efforts of her stepmother to marry her to
her stepbrother, George Haldeman. She travded abroad during this period and visited
Toynbee Hall, in London, the pioneer social
serclement house.
Toynbee inspired her, and her period of
depression came to an end in 1889 when she
and a Rockford classmate, Ellen Starr, bought
a decaying mansion on Halsted Street in
Chicago, and founded Hull House.
Louise Knight devotes the bulk of her
book ro a narrative of how the Hull House
experience changed Jane Addams' attitudes,
moving her from an ignorant condescension
to the lower classes and a belief in the
importance of bringing culrure to the
working class, to a lively identification with
the needs of workers, of the foreign born,
and of African Americans. In time she began
to sympathize with the movement ro gain
suffrage for women. Leading her political
education in much of this was Florence Kdley, whose campaign against sweatshops conducted from Hull House raised the consciousness of many.
Though Addams rook part in many of
the campaigns that originated at Hull House,
and even ran for and won the post of garbage
inspector, she found her voice mainly in lecturing and writing about social issues. The
Pullman Strike of 1894 was a great eyeopener ro her, teaching her that good could
come out of conflict. Her speech about it,
in which she called George Pullman a "Modern Lear," revealed how far she had come
in changing her upper-middle-class attitudes, and formed the basis ofmuch ofher later writings.
Louise Knight ends the book in 1899, just
as Jane Addams' true fame began. What the
author has given us, however, is an understanding of the basis of that fame, a picture of
the persons and experiences that had shaped
Addams, from a rather conservative and
provincial member of the upper middle class
into an outstanding spokesperson for peace,
social change, and democracy. The easy narrative style in which this book is written draws
the reader into this process of change, and
challenges us to rethink attitudes that might
have been taken for granted.
There are a few minor historical mistakes,
bur on the whole Louise Knight covers complicated issues with grace and clarity. However many books one may have read about Jane
Addams, this is one not to be missed.
-Margaret Hope Bacon
Margaret Hope Bacon, a member of Central
Phi/4delphia (Pa.) Meeting, is the author of
Mothers of Feminism.
New Editions
Plan B 2.0: Rescuing a Planet
Under Stress and a tivilization in
Trouble
By Lester R Brown. 352 pages. WW Norton,
2006. $17/so.ftcover.
Conflict in Meetings: Volume 4 of
the Eldership andl>versight
Handbooks
2nd edition. 81 pages. Quaker Books, 2005.
$12/softcover.
The Cohousing Handbook: Building
a place for community.
Revised Edition. By Chris Scotthanson and
KeUy Scotthanson. 304 pages. New Society
Publishers, 2005. Wzriour priceslso.ftcover.
Friend: The Story of George Fox
and the Quakers
By jane Yol/m, foreword by Larry Ingle. 192
pages. Quaker Press, 2006. $13.95/so.ftcover.
How to Be a Perfect Stranger: The
Essential Religious Etiquette
Handbook
4th edition. Edited by Stuart M Matlins and
Arthur J Magida. 432 pages. Skylight Paths,
2006. $19.99/so.ftcover.
june 2006 FRIENDS JOURNAL
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31
•
NEWS
On April 10, ten cities around the country
held demonsttations in support of immigrant rights and against harsh legislation like
HR 4437, which passed through the House
of Representatives in December and would
make it a felony to be or assist an undocumented person in this country. The past several months have seen unprecedented outpourings of support for immigrant rights
around the country: 500,000 rallied in Los
Angeles, 300,000 in Chicago, 100,000 in
Denver. American Friends Service Committee's initiative, Project Voice, is one group
working with immigrant rights, and combines
local and national work to strengthen the
voices of immigrant-led organizations in setring the national agenda for immigration policy and immigrants' rights. The AFSC Board
of Directors has stated: "Undocumented
immigrants pay taxes and contribute to the
economic, social, and cultural development of
their communities in countless ways. A legalization program would recognize the equity
undocumented people have built through
their participation in U.S. society and
acknowledge the inherent injustice of the
secrecy, vulnerability, and exploitation
imposed on undocumented women, men,
and children." AFSC's perspective on immigration is that the growth of undocumented
migration is a worldwide phenomenon.
Although many people are propelled into
migration for political and other reasons,
labor migration dearly accounts for the greatest part of the migrant stream. 1n this sense,
the growth of a transnational labor force is a
structural feature of an increasing global economic integration. U.S. policies that are
intended to deter undocumented migration
have failed to achieve this objective, while
increasing the violation of human rights, as
well as aggravating anti-immigrant prejudice
and hate violence. 1n addition, punitive measures such as increased surveillance and patrols
at the border, raids on homes and workplaces,
and detaining and deporting undocumented
people do not address the underlying reasons
that people migrate. Hundreds of migrants
die each year trying to cross the Mexico-U.S.
border, and U.S. communities that lie along
the border with Mexico live a reality that is
essentially different from the rest of the country. U.S. immigration policy has transformed
the region into a militarized wne where the
U.S. Constitution and international law are
applied only selectively. AFSC maintains that
it is essential for any debate that focuses on
increasing the security of the U.S.-Mexico
border be based on a strong commitment to
accountability and human rights, including
civil rights; and it is essential that the perspectives of those who live in border communities
32
be included in such a debate. Remittances
from migrant workers in the United States
and other rich countries contribute approximately 50 percent more yearly to the
economies of their countries of origin than all
forms of development assistance. For many of
the world's poor, economic integration
through remittances is the only form of economic globalization with a positive impact on
their living standards. Sooner or later, comprehensive immigration reform will need to
be carried out not just unilaterally, but multilaterally, in concert with the needs and interests of other countries that send migrants or
refugees to the United States and whose cultures, peoples, and economic prospects are
thereby bound up with the citizens and residents of the United States. For more information on HR 4437 visit dmp://rhomas.loc.gov
/cgibin/bdquery/z?d109:h.r.04437:>. To read
more about AFSC's Project Voice visit <WWW
.afSc.org/immigrants-rights>-AFSC
A coalition of human-rights and religious
groups launched an eyewitness Speakers
Tour to raise public awareness about Sudan's
deepening Darfur crisis. Philadelphia, Pa.,
was the the kickoff city for the Darfur Speakers Tour during the first week in April, where
a series of community-wide programs were
held in churches, synagogues, and schools
across the city. The tour would be culminating in a "Million Voices for Darfur" rally on
April30 in Washington, D.C. While the roots
of the Darfur crisis are complex, its results are
plain: Some 2.5 million displaced villagers live
in fear in squalid refugee camps in Darfur and
neighboring C had; since 2003, some 400,000
black African civilians have died from murder,
malnutrition, or disease; hundreds of their villages have been bombed by warplanes and
methodically torched; and countless women
have been raped. The perpetrators are Sudan's
military and their allied paramilitary fo rces
known as the Janjaweed. Though all sides in
the dispute are Muslim, the government of
Sudan has historically marginalized the villagers of Darfur. When Darfur resistance
groups fought back three years ago, Sudan
unleashed a ruthless scorched-earth campaign
targeting Darfur's civilians and driving them
off their ancestral homeland. As of April, no
one has been held accountable for the killings,
lootings, and mass rape-all of which are in
violation of the 1949 Geneva Convention
that prohibits attacks on civilians. A U.S.
Department of State fact-finding team concluded that Darfur is "the worst humanitarian and human rights crisis in the world
today." A small force from the African Union
has monitored abuses but has no power to halt
the attacks. In February, Sudan successfully
resisted efforts by the U.S. and other nations
to strengthen the peacekeeping force and
place it under United Nations auspices.
Meanwhile, the latest news &om the fromlines is dire. 1n mid-March, the UN reported
that relief groups were unable to reach more
than 300,000 refugees because the marauding
militias make the areas too dangerous. The
aim of the Darfur Speakers Tour is "to assure
that the disastrous world indifference during
the Nazi Holocaust and the Rwanda genocide
is never repeated," said Lou Ann Merkle of the
Darfur Alert Coalition. "This tour will bring
Darfurians and Americans together in face-toface exchanges ultimately building a network
committed to working with the Darfurians to
reclaim their land, their lives, and their livelihoods." Other organizations sponsoring the
tour are Amnesty International, the Jewish
Community Relations Council, and the
Genocide Intervention Network.
Sylvia Graves is serving as interim general
secretary of Friends United Meeting. She follows Rerha McCutchen, who retired on February 28 afTer 11 years of service. Sylvia was
recorded as a minister of the Gospel by Western Yearly Meeting in 1997, and has led
retreats and workshops as well as filled the pulpit in many meetings ofWestern Yearly Meeting. For many years she has been the director
of the 5th- and 6th-grade camp at Quaker
H aven near Syracuse, Ind. An elementary
school principal for many years, she retired in
June 2005, allowing her the freedom to pursue new interests. She and her husband, Dale,
have recently returned &om serving on an
FUM workteam in Belize. She has attended
all but one FUM Triennial in the past 25
years, including the 2002 Triennial in Kenya.
Sylvia's main responsibility will be to maintain
communication and support fo r field staffand
their projecrs. Her vision during her tenure
would be "to join hands across rheological and
journey differences to do the work of the
church rather than doing the work for the
organization. The organization needs to support the ministries of our believers." Married
for 38 years, Sylvia and Dale are the parents of
two grown children, Eric and Maria.
During a time of transition from Native
American tribal poverty to economic development, Friends Committee on National
Legislation encourages opponents to listen to
each other's hopes and fears. The growing
economic and political power of indigenous
people throughout the world has been welcomed warmly by some communities, and
perceived as a threat by others. Non-natives
may care about sacred sites. They may respect
tribal members, but be disappointed about or
june 2006 F RIENDS j OURNAL
Step lively! Your future is waiting!
resentful of the growth of gaming. For
instance, a network of well-organized groups
oppose what they define as Indian control and
privileges, although often their stated complaints concern tribal government and rights
spelled out in treaties, laws, court decisions,
and the Constitution. Except in native-owned
media, stories about tribal programs receive
little coverage, and lobbyists for native issues
find it hard to locate the type of information
easily available to other lobbyists. The persistence of the Native American Journalists Association and ofUnity: Journalists of Color, plus
training programs for non-Indian journalists,
sponsored by universities, brings hope for a
change. FCNL will convene a symposium this
spring to address how the media cover Native
American communities, and the ways in
which non-Native lobbyists collect information about Native Americans. -FCNL Indi-
an Report, Fourth Quarter 2005
Last swnmer, 25 high school and college students, participating in Design Science Lab,
developed a series of strategies for eliminating hunger from the world. D esign Science
Lab, a joint project of Big Picture Scali World
and the Buckminster Fuller Institute, develops
solutions to global and local problems
through a design and planning m ethodology
often referred to as design science. This
methodology is inspired by the work of R.
Buckminster Fuller, the late-20th-century
inventor, philosopher, and designer. This program recognizes the profound contribution
ordinary citizens can make toward solving our
most pressing local, regional, and global problems. Through direct experience, participants
come to understand that individual initiative
can and indeed must make a difference in creating a better world. T he 2005 report that
documents this effort is available at <www
.bigpicturesmallwo rld.com/ schools/images
/2005DSLReport_complete.pdD. This year's
program has been expanded to 100 students
and two locations. The first will again be held
at the UN and United Nations International
School, and the second at University of
North Carolina in Ash eville. Participants at
both sites will be briefed by UN staff at the
start of the Lab, and will present their work to
the UN when they are finished. The focus of
the work this year will again be on ways of
m eeting the basic needs of everyone in the
world, in the context of achieving the UN's
Millennium D evelopment Goals. For more
information on the UN's Millennium Development Goals visit <www.un.org/millenniumgoals>. For more information on D esign
Science Lab visit <WWW.designsciencelab.org>
or call (718) 290-9283. -Medard Gabe4
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Celebrating our 125th Anniversary
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FRIENDS ]OURNAL june 2006
33
To all Quakers attend i ng th e
Friends General Conference
in Tacoma
"OUR WAY HOME NATIONAL REUNION
WEEKEND" IN CASTLEGAR, BC, CANADA
(163 MILES FROM SPOKANE, WA)
JULY 6 -9 , 2006.
THIS EVENT WILL MARK THE COURA·
EOUS LEGACY & HONOUR THE CONTRI·
BUTIONS MADE TO CANADIAN LIFE BY
THE US WAR RESISTERS WHO CAM E TO
CANADA DURING THE V I ETNAM WAR AND
TO THANK THE T HO USANDS OF CANADI ·
ANS THAT ASSISTED THEM.
For tickets and details call
(250)352- 11 87 or visit
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minute was approved at their Spring Business
Sessions on April 1: ''The Living Spirit works
to give joy, peace, and prosperity through love,
integrity, and compassionate justice among
people. We are united in this Power. We
acknowledge that paying for war violates our
religious conviction. We will witness to this
religious conviction in each of our communities." T his statement reflects Quakers' steadFast testimony that any participation in war,
including payment of raxes for war, is a violation of our faith. By compelling support of
war-making through raxation, our government and political leaders have forced many
people of faith co subordinate God's Word to
the dictates of the state. The statement seeks
to uphold a foundational principle of our
nation that freedom to practice our religious
faith is a matter of moral imperative, and is
not dependent upon the grace of rights or
privileges granted by the legislature.
For nearly 350 years, members of the Religious Society of Friends have upheld a testimony of peace and nonviolence that embodies the belief that God's spirit, present in every
person, empowers all of us to resolve disputes
without resorting to the machinery of war.
Quakers, Mennonites, and people of other
faiths came to the New World to escape persecutions in Europe for their religious convictions. The work of these "peace churches" in
the United States evenrually led to the legal
recognition of the right of all persons not to
•
be forced into military service in violation of
their conscience. To date, however, the United Scates government has failed to respect the
right of religious conscience, recognized by
the First Amendment's guarantee of free exercise of religion, not to be compelled to support war through the collection of raxes.
The U.S. Congress has before it legislation
introduced by Congressman John Lewis of
Georgia and supported by 35 Representatives-H.R. 263 1 (the "Religious Freedom
Peace Tax Fund Bill") that would provide conscientious objectors [subject] to military taxation with an option. Individuals who establish
a sincere religious objection would have their
tax: payments directed towards nonviolent and
life-affirming means for protecting and promoting national security, consistent with their
faith. Until that time, many Quakers and others are being forced to choose between being
faithful to their religious convictions and
being in compliance with our federal tax: laws.
"As a religious body, we cannot in good
conscience support war, and we have borne
that witness for over 350 years," said Christopher Sarnmond, general secretary of New
York Yearly Meeting. "We are clear that violence only begets more violence, in a neverending cycle of horror that diminishes all
humankind. Being required to pay almost
half our taxes to support war-making is a violation of our religious convictions, and we will
be seeking ways to redress this, individually
and corporately." -Representatives of New
lOrk Yearry Meeting
BULLETIN BOARD
Capital Portfolio Management,
Mmzbn- ofNASD/SJPC, cleared through
B~ar Stearns Sec. Inc.
norval@nethompson.com
•July 1-7-Friends General Conference
Gathering, Tacoma, Wash.
•July 25-30-lowa Yearly Meeting
Conservative
•July 6-9-Wllmington Yearly Meeting
•July 26-30-0hio Valley Yearly Meeting
•July 6-20-Quaker Pilgrimage to the
Lake District in England, sponsored by
Philadelphia Yearly Meeting's Education
Standing Committee.
•July 26-30-Illinois Yearly Meeting
•July 12-16-North Carolina Yearly
Meeting Conservative
•July 27-30-lndiana Yearly Meeting
•July 29-30-North Pacific Yearly Meeting
•July 14-17-Aotearoa/New Zealand
Yearly Meeting
•July 29-August !-Western Yearly Meeting
•July 22-25-Evangelical Friends International Eastern Region Yearly Meeting
•July 3 1-August 6-Baltimore Yearly
Meeting
• MARRIAGE CERTIFICATES •
•July 22-28-Northwest Yearly Meeting
• INSCRIPTIONS • SCROLLS •
•July 23-29-New York Yearly Meeting
22 New Freedom Rd., Medford, NJ 08055
•July 25-30-Philadelphia Yearly Meeting
•August 4-6-"Rurni: searching for God
in all creation," at Woodbrooke Quaker
Study Centre; visit <www.woodbrooke
.org.ulo or call +0 (121) 472-5171.
(609) 714-0100
callighrf@medleas.com
34
•July 27-29-Evangelical Friends International Mid-America Yearly Meeting
•July 31-August 5-Pacific Yearly Meeting
june 2000 FRIENDS j OURNAL
•
MILESTONES
Deaths
Barton-Harold (Hal) Barton, 88, on August I,
2005, in Eugene, Oreg. Hal was born on August
31, 1916, in Grants Pass, Oreg., the second in a
f.unily of 11 children, and the oldest son. When he
was college age, his father's illness left: Hal as temporary breadwinner for the f.unily, so in addition to
classes at University of Oregon, he worked several
jobs. Pursuing his father's early involvement in
mining, Hal arrended the School of Mines in
Butte, Mont., working in the mines to earn money for his tuition, but causing him to have such a
serious case of mercury poisoning that during the
Second World War he was listed as 4F by his draft:
board. He was determined ro recover, and when he
returned to the board to report his renewed health,
he was drafted as a conscientious objector to Civilian Public Service. After his first assignment at a
forest service camp in northern California, he
requested a transfer to what he considered more
significant work in a menral hospital. H e was
assigned to Philadelphia State Mental H ospital
near Byberry, Pa., and there he met his furure wife,
Lois Holloway, who was working as an arrendant
under the auspices of American Friends Service
Committee. They were married on March 3, 1945,
at Lois's meeting in Winona, Ohio. Hal and the
other Civilian Public Service men at the hospital
were appalled at the condition of the patients, and
decided to do what they could to improve the situation. They collected information from various
hospital units across the country. Then Hal and
three other men at the Philadelphia unit got permission from the hospital superintendent to set up
the Mental Hygiene Program for Civilian Public
Service, and began publishing a monthly magazine
for attendants. Their work led to an expose that was
published in Lifo Magazine and Reakr's Digest, as
well as rwo books, Out ofSight Out ofMind and
The Turning Point, and eventually resulted in the
establishment of the National Mental Health
Foundation. In 1947, Hal, a Baptist until then,
joined Gwynedd Meeting in Pennsylvania. In
1947, after receiving his d ischarge from Selective
Service, Hal and his family moved to his home state
of Oregon. There he established mental health
chapters in rwo counties, and then served as field
secretary for the northwest office of American
Friends Service Commirree. He and Lois were
among the founders of Eugene (Oreg.) Meeting,
where Hal served terms both as clerk and treasurer
in the ensuing years. In 1952 the Barton f.unily
joined four other families and a single man to create an intentional community on 350 acres of
farmland just south of Spencer Burre. Berween
1955 and his retirement, Hal worked in the
Bohemia Mining District, became a real estate broker, and helped with farming, all the time continuing his vigorous involvement in peace and social
change activities, writing lerrers to the editor, and
financially supporting political candidates and other causes. As he requested, his sons scattered Hal's
ashes on Grizzly Mountain in the Bohemia Mining
District. Hal is survived by his wife, Lois Holloway
Barton; five daughters, Edith Self, Margaret Ferguson, Mary Kirk, Rachel Barton-Russell, and
Frances Krohn; three sons, David Barton, Stephen
Barton, and William Barton; sixteen grandchildren; and rwelve great-grandchildren.
FruENDS ]OURNAL]une2oo6
vit Foulkeways at Gwynedd, community
members look forward to exploring new
horizons and re-establishing past interests and
hobbies. There's always something close at
hand to inspire both mind AND body!
So, what are you doing with the
second half of YOUR life?
For more information about life at Foulkeways
Continuing Care Retirement Community, call
Lori Schmidt at 2lS-283- 70JO in the
Residency Information Office today.
Guided by Quaker Values
1120 Meetinghouse Road
Gwynedd, PA 19436
215-643-2200
www.foulkeways.org
Foulkeways at Gwynedd does not discriminate
on the basis of race, color, religion, national origin,
gender, age, handicap or sexual orientation.
hul·N DS JouR~AI
seeks volunteer
f(lr Milcstmu·s Colu111ll
Milestones are our way of proclaiming,
honorin g, and preserving the stories and
events that deeply touch the lives and
communities of ou r readers.
As a Milestones assistant editor, you will
The critical balance between
academic rigor andjoy in learning
ABINGTON FRIENDS ScHOOL
A coeducational r?(_,uaker school
from preschool through grade 12
575 Washington Lane, Jenkintown, PA 19046
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more information or clarity is needed for
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assistant editor, Rebecca Howe, and must
have e-mail access, be able to meet
monthly deadlines, and be thoro ughly
organized. Six to eight hours per month as
needed. This is an opportunity to connect
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Please send your resume and three
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FRIENDS JouRNAL, 1216 Arch St., Ste. 2A,
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35
WAR IS NOT lHE ANSWER.
PEACEFUL PRMNTION IS.
Free "Peaceful Prevention"
booklet or "War Is Not the
Answer" bumper sticker
See www.fcnl.org
or call 1-800-630-1330
Friends Committee
on National Legislation
Mohr-Nonna Mohr, 74, on May 31, 2002. She
was born on March 30, 1928, in Chicago, Ill., to
Heland Sanford and Juana Avant Foust. She
became a journalist, and married another journalist, C harles Mohr, in Chicago in 1952. Norma's
son, Hank, was born in 1948; her daughter,
Gretchen, in 1953; and her son, Hassan, in 1956.
In 1963 Charles left Time Magazine and joined the
New York Times. Within a year he was in Saigon,
chief of the bureau covering the Vietnam War.
They adopted a daughter, Julie, as an infant in
Saigon in 1966. For 15 years Norma managed her
family in India, Thailand, Hong Kong, and Kenya
as she studied languages and wrote freelance articles. When the family returned to the United
States, Charles joined the Washington bureau of
the New York Times, and Norma became a senior
editor for voice ofAmerica, where she focused on
creating a series of programs on women's issues and
health that were widely broadcast in Africa. After
Charles died in 1989, Norma retired and moved to
Seattle, where she worked on a book and became
co-founder and then president of the Greater Seattle Vietnam Association. She and her colleagues
established a sister-city relationship between Searrle
and Haiphong, Vietnam. In 1994, Norma transferred her membership from Bethesda (Md.) Meeting to University Friends Meeting in Seattle. Her
book, Malaria, the Evolution ofa Killer, was published shortly before her death. Norma Mohr was
a woman of impeccable taste, exquisite courtesy,
considerable tact, and indefatigable determination.
Norma was predeceased by her husband, C harles
Mohr, and by her beloved chocolate Labrador
retriever, Pete. She is survived by her sons Hank
Lanum and Hassan Mohr; and her daughters Julie
Piwomski and Gretchen Kalonji.
After the Guns Have Stopped:
O'Keefe-Mildred Hoadley O'Keefe, 95, on
Searching tor 1\econciliation in 5urundi
December 27, 2005, in McLean, Va. Mildred was
born on August 14, 1910, in a dugout on a homestead farm in Stevens County, Kans. She was the
daughter of Charles Elvan and Mary Adeline
Kearns, both Quaker ministers. She also had a sister, Marguerite. After her grandfather died ofpneumonia, Mildred moved with her mother and sister
to Indiana. She graduated from Earlham College in
1933, with majors in English, Religion, and Philosophy. Her 45 years of social service began during the Depression and included casework and policy development for the State oflndiana, where she
met and, in 1935, married a young attorney,
Arthur Hoadley. She followed his career changes
and moved to Connecticut, where she directed
state policy development for assistance standards,
and then to Washington, D.C., where she supervised assistance to repatriated citizens from World
War II. She also served for five years as executive
director of the Navy Relief Society. During this
time, Mildred also earned two master's degrees, in
Sociology and Social Work, from Yale and Howard
universities. In 1953, when Arthur became examiner of Native American inheritance claims for the
Department of the Interior in North Dakota, the
family moved again, and Mildred accepted the
position ofstate director for social services and staff
development. During chis time she developed a
deep interest in menral health and juvenile delinquency, and taught several courses for University of
North Dakota. After directing a study of rural children, she co-authored Imperiled Youth. In 1963,
E>.9
Anna Sandidge &Theoneste f)izimana
Read the amazing stories of the peacemakers of
Burundi as they talk of healing, peace and stepping onto the path of forgiveness in country
devastated by 12 years of civil war.
To reserve yourfree copy contact
African Great Lakes Initiative
of Friends Peace Teams
1001 Park Ave. St. Louis, MO 63104
E-mail: Dave@aglionline.org
The Bible Association of Friends
in America
since 1829 has offered Bibles, NewTestaments,
and Portions free or at cost to Friends
institutions, individuals, and others worldwide.
W rite to: P.O. Box 3, Riverton, NJ 08077
Photographing people
places, objects, and events
(also dancers and fish)
Arthur Fink Photography
af@arthurfinkphoto.com
Arthur's declining health and her own opportunities for advancement cook the f.unily back to Washington, D.C., where she began her federal service
at the Department of Health, Education, and Welfare, as director of the Division of Program Payment Standards in the Office of Family Services.
Arthur died in 1967. Some time after her 1978
retirement, on a bus tour of southern plantation
homes, Mildred met a North Carolinian, Maurice
O'Keefe. They were married in 1981. Maurice
died in 1993. During this time, Mildred wrote and
published People, Places, Events, a personal and professional history of her very productive life. Mildred's many public service awards included recognition in Whos Who ofWomen, Whos Who ofAmerican WOmen, and Whos Who in Government. She
was a lifelong member of the Religious Society
of Friends, which helped shape her philosophy
of public service. Mildred was predeceased by
both of her husbands, Arthur Hoadley and Maurice O'Keefe. She is survived by a son, David
Hoadley; a daughter, Maurine Eisenmenger; and
several grandchildren.
Watson-Elizabeth Grill Wlltson, 92, on February
22, 2006, in Edina, Minn. Elizabeth was born in
Cedar Rapids, Iowa, on January 7, 1914, and grew
up in Lakewood, Ohio. At the age of seven,
inspired by her Methodist minister grandfather, she
felt a call to the preaching ministry, and went on to
spend a lifetime working on projects grounded in
her spiritual concerns. As a high school student,
after attending a summer religious conference
where a principal speaker talked about Mohandas
Gandhi, she became convinced of the spiritual
necessity of nonviolence, and she delved into
Gandhi's life and work. Over the next few years,
Elizabeth gave several hundred speeches about
Gandhi to luncheon dubs, high school assemblies,
and church groups. In 1936 she graduated from
Miami University in Ohio and went on to graduate study at Chicago Theological Seminary and
University of Chicago Divinity School, often the
only woman in her theology classes. She and
George H. Watson were married in 1937. During
graduate school they began attending 57th Street
Meeting, and became members in 1938. In 1945,
while George completed 11 months of Civilian
Public Service as a conscientious objector, Elizabeth
moved into a C hicago settlement house and supported their three preschool children. Many benefited from her skills as a speaker, and especially her
community organizing work dedicated to the racial
integration of a University of Chicago neighborhood. The fust meeting of the Congress on Racial
Equality (CORE) was held in the Watson home.
Elizabeth also worked for American Friends Service
Committee as regional personnel officer, recruiting
staff leadership for the entire AFSC program at
home and abroad. The Wacsons bought a big old
Frank Lloyd Wright house in the community they
worked to integrate, and there raised their four children. The basic f.unily was augmented by four foster daughters, including three sisters from Lubeck,
Germany, who were pen pals of the Watson daughters and joined the family after the death of their ·
parents in 1962. In 1964, Sara, the eldest Watson
daughter, was killed in a car accident. Following the
death of her daughter, Elizabeth wrote Guests ofMy
Life, the story of six writers whose insights helped
move her through the process of grief Guests ofMy
june 2006 FRIENDSJOURNAL
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Life was presented as a play by Theatre Workshop
er of religious institutions, and has been pro-
Boston, at the FGC Gathering in Slippery Rock,
Pa. In the early '70s, when George became the head
of Friends World College on Long Island, Elizabeth
became Curator of Walt Whitman's Birthplace, a
historic sire in the same town of Huntington, N.Y.
Elizabeth provided inspirational leadership for
decades within the Religious Society of Friends,
touching thousands. In great demand as a Quaker
speaker, she delivered major lectures to many yearly meetings; Friends General Conference; Friends
United Meeting; the Centennial Meeting of the
United Society of Friends Women; and Friends for
Lesbian, Gay, Bisexual, Transgender, and Queer
Concerns. Her knowledge, gifts for teaching, and
concern for nurturing the spiritual growth of others made her a very popular workshop leader at
FGC Gatherings. Elizabeth had a special renderness for those who were neglected and oppressed,
including people ofcolor, women, and LGBTQ In
2005, she attended her last FGC Gathering to hear
the first Elizabeth G. Watson Lecture, sponsored by
the Quaker Universalist Fellowship. The Watsons
were representatives to Friends World Committee
triennial meetings in Sweden, Kenya, Japan, Canada, and Switzerland. They visited Friends World
College Centers in Eu~ope, Africa, the Middle East,
India, and Japan. Elizabeth was a Friend-in-Residence at Earlham School of Religion. She and
George were Fellows at Woodbrooke (England) in
1983-84, and Friends in Residence at Pendle Hill.
While at Woodbrooke, Elizabeth called together a
meeting of Quaker women theologians in the
United Kingdom. That group arranged for the
World Conference of Quaker Women Theologians, which was held under the sponsorship of
Friends World Committee for Consultation at
Woodbrooke in 1990. In 1991, Elizabeth and
George moved to Minnesota to be closer to their
daughter, Carol. Here they became active members
of Minneapolis Meeting and Northern Yearly
Meeting, sharing their extensive knowledge of
Quaker thought, history, and practice. Elizabeth
inspired people to want to be like her- scholarly,
loving, productive, strong. Elizabeth's published
writings include three books and many articles and
pamphlets. Guests ofMy Life and Wirdoms Daughters continue in print; Elizabeth was unable to finish revisions to Daughters ofZion before her death.
Her pamphlets, Marriage in the Light and Healing
Ourselves and Our Earth are widely used by Friends.
A distinguished Quaker theologian, Elizabeth followed her call to ministry, finding ways to express
her commitment to justice and to manifest her
knowledge of process, fem inist, liberation, and
Earth-centered theologies. Much of her work
explored the theological dimensions of current
issues, and her special interest in women in the
Bible. Elizabeth was predeceased by her daughter
Sara Watson. She is survived by her husband,
George Watson; her daughters Jean McCandless
and Carol Watson; her son, John Watson; nine
grandchildren; and four great-grandchildren.
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Are some Q!takerperspectives
on the wrong track?
Do you want to know what sincere Quakers think, who
truly advocate peace, justice, and helping the poorest of the
poor, but who think many Quaker perspectives are on the
wrong track?
Try reading The (}Jtaker Economist, a free weekly online news
commentary on peace, justice, and world affairs, somewhat
different &om the usual Quaker line.
Over eighty letters have now been published and appear on
thee-mails of over 900 subscribers, mostly Quakers. To see
them all online, visit http:/ /tqe.quaker.org. To subscribe (free),
send an e-mail to tqe-subscribe@quaker.org.
Guidelines for Writers
The articles that appear in Friends Journal are freely given; authors receive copies of the issue in
which their article appears. Manuscripts submitted by non-Friends are welcome. We p refer articles written in a fresh, nonacademic style, using language that dearly includes both sexes. We
appreciate receiving Quaker-related humor.
•!• maximum 2,500 words; electronic submissions are encouraged
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FRIENDS
JOURNAL
For more infOrmation contact Robert Dockham, senior editor.
1216 Arch St., 2a Philadelphia, PA 19107-2835 • (215) 563-8629 • info@friendsjournal.org
FruENDS }OURNAL]une2oo6
37
Wait and Watch
continuedfrom page 9
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stop working and pursue civic or spiritual interests. Yet I was deeply unhappy.
During a week sojourning at Pendle Hill
in the middle of a huge winter storm, I
realized that I had to take a "leap of
faith''-ifl was to find what God wanted
me to be doing at that point in my life, I
had to first stop doing the work that was
making me unhappy. And so on my
return I announced to my partners that I
was taking a sabbatical leave of absence,
with no idea how I would support myself
in doing so. I simply went home and waited and watched.
A few weeks after I had packed up and
moved out of my office a friend of mine
called to say the nonprofit organization
she ran was expanding and experiencing
difficulty, and could I come and give them
advice? Although what she asked was a
continuation of the type of work I had
just left, I went because she was a friend,
attended a few meetings, and had the
sense that I could help. I casually offered
her my assistance, and as a result I spent
the following three years commuting
every other week between Philadelphia
and Boston, helping to guide the expansion of her organization. It was one of my
most rewarding and challenging work
experiences. It is not something I would
have even considered doing when I decided to take my sabbatical. But I felt that the
circumstance of her calling for assistance
at the precise moment when I was able to
offer it was the sign that God was calling
me in this direction.
do not mean to suggest that meeting
for worship is simply a means, merely a place to develop skills. The inspiring thing about meeting is that it is both
means and end, both practice and performance. For if I practice the skills of
waiting and watching during meeting for
worship, God's message is often revealed.
Meeting for worship as spiritual practice can help us discern God's leading in
all aspects of our lives. But it will only do
this if we are willing to wait: to practice
silently waiting on God, with patience
and in trust; and if we are willing to
watch: to be alert and open in the present
moment to the unexpected circumstances
through which God speaks and thereby
transforms our lives.
Wait, he said, and watch.
0
!:
june 2006 FRIENDS jOURNAL
Forum
continuedftom page 5
important, too, but will prove too little, too
late as the pace of human destruction
outstrips conventional human efforts to save
the Earth. We may in the end have to rely
on ecological processes with or without our
own existence. Anytime between 20 12 and
2030, oil supplies could plummet. Blackouts
and handicapped distribution lines of food
and medicine will follow. God has been
sending us the messages for decades-maybe
centuries-with plagues and wars, since
Malthus, and since the beginnings of
hominids. In bones in hominid collections
around the world-at the Cleveland
Museum of Natural History, for example-evidence appears of pneumonia-like
epidemics that wiped out entire populations
in Africa. Also, something(s) completely
wiped out the conspecific Homo erectus.
SARS and AIDS are nothing new to human
history as density-dependent, death-causing
illnesses; they are tiddlywinks compared to
what we've been through, and what may be
yet to come. AIDS is evolving faster than
modern treatments, and probably will
continue to do so. Virology is further than
most virologists think we are from a cure.
Determining the human genome does not
cure illness in itself One must find the
genetic material causing specific illnesses,
which may vary from individual to
individual: indeed, more than one illness
may be co-occurring, misdiagnosed simply
as pure this or pure that. So many genetic
illnesses are polycypic, involving too many
alleles, and it will take well into next century
to begin thinking cures. At this rate, we'll all
be dead by then.
I call for an equal emphasis on saving
populations, many individuals, rather than
helping a rich individual and the medical
establishment. We need mass intervention in
family planning, healthcare for women and
children, rights and education for women,
and the government needs to listen to what
masses of professional ecologists and First
Americans have been saying for cenruries
about better environmental planning. The
U.S., whatever the government, must pay its
debt to the UN in general, and toward
sustainability in specific. The question is: do
you want your children and grandchildren to
live, or possibly die, without a chance at life?
Evolution states that human warfare
evolved when the benefits of cooperative
aggression to secure scarce (mostly
metabolic) resources like protein (or oil) to
maintain an un-infiltrated gene pool or
habitat outweighed the costs of warfare (i.e.
like killing). The reciprocal sharing of
resources has opportunity benefits that
aggressively gaining resources from other
culrures lacks. Excellent examples of the
FruENDS }OURNAL]une2006
latter are northwest Pacific First American
potlatches, and the Oil-for-Food Program in
Iraq, as inefficient and immoral as it was.
Humans are not the only animal to
collectively aggress. A favorite tool used to
study collective aggression by the early
ethologists was to put in an enclosed small
area two different clans of brown rats,
without which much of our understanding
of the psychology of our own collective
aggression would be remiss. Humans are
animals, and until we respect those drives
that have shaped our "culrure" for its
existence and respect our relationships with
biodiversity, we will continue until we learn
the hard way-probably too late.
C ulture, science, mathematics, and
language may be signs of"intelligence," or
simply the advanced use of cognitive signals
most higher vertebrates (mammals and
avifauna) have to obtain the same needs.
Certainly, the degree of social organization
and technology in Homo sapiens, the "wise
ones," is unprecedented. That in itself,
however, does not define us as intelligent,
except comparatively. Using our criteria to
determine that we are intelligent goes against
objective science. We do have the collective
cognitive skills, I believe, to unlearn war. If
we can advance technologically as far as we
have, we literally have no excuse but to do so.
Grant Stevenson
Bethlehem, Pa.
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forum for individuals interested
in the ministry of writing.
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Where to place our trust
I appreciate Roberta Nobelman's response
("The Tree of Life with leaves for healing of
nations," Fj Forum, March) to my article
"Tree Trust" (Fj Dec. 2005). It takes courage
to admit to being sexually abused, whether
as children or as adults. We are made deeply
aware, from childhood, that one who
experiences such is permanently "tainted":
the evil shadow clings to the victims.
Roberta also voices a common conclusion
made by those so injured: "Trust is the root
cause of all suffering." And yet, who can live
without trust? Life demands trust from us: to
grow, we must trust the process of growth.
Our problem-and it is not limited to those
of us who have experienced childhood sexual
abuse--is one of discernment. Where, on
whom or what, do we place our trust?
In my perception, we all suffer from
misplaced trust. From birth, we are taught to
mistrust our own perceptions and innate
modes of functioning; we are conditioned to
believe that we are small, weak, and
ignorant. Our physical limits reinforce this
message--we are dependent on our adult
A Vibrant City.
A Close Community.
A Culture of Learning.
rtu1 '\Ds S111 c1
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Philadelphia, PA 19103
215-561 -5900 ext. I 04 • www.friends-select.org
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Friends are reminded that the
Anna T. Jeanes Fund
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(Applicable to members of
Philadelphia Yearly Meeting only.)
For information, write
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Gwynedd, PA 19436
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caretakers. Adults must not only be obeyed,
they must be trusted-with our very lives.
When the adults caring for us warrant our
rrust, we grow in rrust: we develop our
srrengths and inherent perceptions
appropriately. Usually, though, the adults we
must rrust with our lives have lost touch
with their roots- their natural rrust in life,
in Life's flow, moving through them. We
have all been conditioned to replace Tree
Trust with rrust in cultural norms.
Adults who lose their connection to Life,
who feel thwarted by the unnatural limits
imposed upon them from birth, ofren take
their revenge on those smaller and weaker
than themselves. Sometimes they seek to
recapture what they have lost in childhood
by attempting to absorb the innocence, trust,
and life force of children. C hildhood sexual
abuse is ofren a distorted form of this
impulse. I see adults who abuse children, or
any who are weaker than themselves, as
victims; their natural impulse to rrust in Life
has been destroyed. They (we!) are
encouraged to believe that all that comes to
us in life is a result of our own power-or
lack of it. We are taught that we must grab
power in order to support our lives, even if
in doing so we take it from others. What, or
who, then, is to blame for the obvious results
of this attitude toward our self and all life?
Who are the "perperrators''? Who are the
"victims"? From this wider viewpoint, I see
us as in Shakespeare's line in Romeo and
juliet: "All are punished!"
Who is the punisher? Is it God? Is it Life?
Fate? When I was a young child, the trees
showed me that our lives-our forms and
how we live our lives--depend on the depth
and ground of our supporting roots. We pull
nourishment from the ground in which we
are rooted. We then grow toward, lean
toward, that for which we yearn, to which
we aspire. When we sink our roots in the
natural world, including our natural selves,
and yearn for the Light-Life's sustaining
flow-we grow srrong and tall. We
experience the flow of our C reator's energy
moving through us-the yin and yang,
masculine and feminine, as Roberta said. We
rejoice! We need not seek our power from
others: we have it from Life itsel£ Life,
support of our unique essence and our
webbed unity, is the appropriate place for
our trust.
Alicia Adams
Mimbres, N.Mex.
On being a liberal Christian
Quaker
Cathy Habschmidt (in "Shades of Gray"
40
june 2006FRIENDS JOURNAL
Fj March) worked hard to draw together
what it means to be a liberal Christian
Quaker. This liberal Christian has moved on
to the Church of the Brethren, also a Peace
Church. I have avoided theological debates
and also avoided discussion about my late,
well-known Quaker parents. Quakers Bill
Samuel, John Smallwood, and I founded
"Friends in Christ," hoping to share
Christian ideas with others. We were met
with much intolerance of our views.
My two concerns are for tolerance of
differing religious views among Quakers and
to avoid the word "Christocentric." Instead
let us use "Christ-centered."
Maybe we have forgotten the words of
George Fox, "There is one, even Jesus
Christ, who can speak to thy condition."
Hopefully this dialogue will continue.
Lincoln Cory
Vienna, Va.
An exceptional issue
I read FRIENDS jOURNAL thoroughly
each month and value it highly. However,
I found the March issue to be an
exceptional one.
The article on explaining our beliefs ("So
What Can We Say Now? Suggestions for
Explaining Quakerism" by Thomas H.
Jeavons) was so helpful, I thffik I can now be
more coherent when asked. In addition, I
found the articles on finding the Spirit in
narure and the cosmos Fascinating
("Opening to the Spirit in Creation," by Bill
Cahalan, and "Quakers &om the Point of
View of a Naturalist" by Os Cresson). And
as a Jewish Quaker I was able to read the
article about the Holy Spirit ("What Jesus
Means to Me" by Harvey Gillman) without
feeling offended or excluded.
Thanks for a great issue!
Resident Life
Its not like home, it is home ...
... at the most affordable rates
A Quaker Sponsored Retirement Community
6300 Greene Street • Philadelphia, PA 19144-2596
215-844-0700
www.stapeley.org
Building or Expanding Your Meetinghouse?
Madeleine Littman
Cambridge, Mass.
An appreciation of Quakers
reaching out
The March issue of FRIENDS j OURNAL
provided exactly what I wanted, which is a
better understanding of Quakerism. I am
awaiting sentencing at Metropolitan
Detention Center in Los Angeles, and am
blessed with monthly visits &om a
volunteer named Elizabeth, a dear
nonagenarian Quaker. She responded to
my request for informacion by seeking
assistance at her meeting. Anonymous
FRIENDS j OURNAL june 2006
Friends Helping Friends
www.QuakerFacilitiesFoundation.org
41
donors gifted me with a subscription.
Thank you!
Thomas H . Jeavons, in "So What Can
We Say Now ?" named the basic beliefs, and
Cathy H abschmidt's "Shades of Gray"
hdped loosen the snarls of ambiguity. Other
articles turned the gem of Quakerism in the
light, casting flashes of radiance amidst and
through the filter of fog. Ah, life!
From what I read, Quakers have the
tem erity to invite individuals to join with
others, thus becoming a people who face
life with honesty, and who courageously
open themselves to themselves, to each
other, and to God, always seeking to put
love into action.
Language as verbal and written symbols
wiU always fail to express the fullness of
humanity and divinity, of life and love, of
life as love, of love as life. We can seek to be,
truly be, with each other in the wonder of
the God who is love, the love that is God ,
and to be open to unpredictability. Ah, the
angst of holy ambiguity! This requires an act
of patient courage, for it lacks the slick
security that rigid blacks and whites profess
to offer.
As one whose experience (bur not the
practice) of Quakerism is limited to visits
from Elizabeth and articles in FRIENDS
JOURNAL, I encourage you to keep p ressing
forward, for you encourage me.
The world is starving for faith, hope, and
love. You are part of the means to those ends.
jeffrey DeVore
Los Angeles, Calif
Sacrifices are needed to
address homelessness
While I was heartened to read about
Redwood Forest (Calif) M eeting's efforts to
address the problem of homdessness,
("Friends of the H omdess," Witness, Fj
March), I was also disappointed in their
lack of personal accountability for this
problem . I commend these Friends on
their confronting the major issue
contributing to homelessness-the
escalation of housing prices. H owever, I
would draw their attention to the fact that
many of them have benefited from this
very escalation .
The last time I checked, it cost over
$90,000 (nonrefundable) to move into
Friends H ouse. I am sure that many
residents there were only able to afford this
by selling their homes at exorbitant prices.
Like so many weU-meaning people w ho
consider themselves "progressive"-
42
advocating for the rights of low-income
people-these Friends are happy to do so
only as long as they don't have to make any
personal sacrifices. Like setling their own
properties at affordable prices, for example.
MarianRhys
Portland, Oreg.
A questionnaire on war
and.peace
As I read the stirring account of A.J.
Muste's vigorous and sometimes
confrontational advocacy for peace (''A.J.
Musre: the 20th Century's Most Famous
U.S. Pacifist," by C harles F. H owlett, F]
April), I wondered if readers might be
interested in a project taking another
approach to that struggle, reaching out to a
wide range of people on both sides of the
war-peace debate.
A group of 12 members/attenders of
Hartford (Conn.) M eeting have assembled a
questionnaire describing some 40 possible
similarities in views or values between
pacifists and supporters of military action,
aiming to identifY common ground. These
term s are defmed in som e detail on the
questionnaire. This effort is not an official
project of Hartford M eeting.
We invite people of any age, living in
any country, to 6.ll out this questionnaire.
Respondents need not hold any particular
view about the place of military force in
our complex world. We especially invite
members of the military, their families,
and their supporters to fill it ou t. We wiU
be sending this information to venues
reaching them .
If you have access to a computer, you can
download a copy of the questionnaire from
<http://www.geocities.com/ confusiondoc/
military_pacifist_survey.h tm b. If you would
like that link e-mailed to you, please write
to Bill Taylor at <wrbftaylor@comcast.net>.
For those desiring a paper copy, write to
Bill Taylor, Box 1388, West H artford, CT
06127-1388. We will also send a largetype version by e-mail or on paper; reU
us what font and what size type would
be suitable.
After January I , 2007, we will collate the
results and distribute summaries to those
requesting them . We hope to find ways to
continue this search for common ground
between these two groups, through dialogue
or other means.
Bill Taylor
West H artford, Conn.
On "enemies"
In response to "Do we have enemies?" by
Bob Mabbs in the Forum, Fj April:
The proposal to drop
the word from our talk
is a vexed one:
How shaU we manage
to "love even them"
if we have none?
George Lakey
Philadelphia, Pa.
Further on "enemies"
In his letter "D o we have enemies" (F]
Forum, April), Bob M abbs voices his distaste
fo r the term "enemies" used in the ''Among
Friends" column in the February issue. His
proposed alternative: "those with whom we
disagree." N ot being a m ember of the
Religious Society of Friends m yself, I am
always wary about misunderstanding or
misjudging its language and intent.
H owever, this letter made me stop and
ponder. The context in which the offending
word was used in the original column left no
doubt that the people thus described were
the ones w ho sought to do harm-and did
harm- to the innocent and the nonviolent.
The sentiment of the column, as well as that
ofTom Fox's message described in it, was
fo rgiveness and the non-seeking of
retaliation. Not of"those with whom we
disagree"-a term I find simplistic and not a
little bit insidiously misleading-but, if we
were to engage in semantics, "of those w ho
seek to destroy us, those who hate us and
everything we stand for." I don't know if
there is a better word here than "enemy," but
I do know that these are not simply the
people "who disagree with us," as if they
were engaging others in an exchange of
opinions instead of lethal tactics.
It seems to me that the fear of words is
som etimes such that it clouds the m eaning
and the intent of the m essage.
Alia Podolsky
Philadelphia, Pa.
War resisters' reunion after
the FGC Gathering
FRJENDS j OURNAL readers are invited to a
very special event occurring this summer in
western Canada reasonably close to the
location of Friends General Conference. The
O ur Way H ome Reunion is being organized
june 2006FRIENDS J OURNAL
•
to celebrate and honor the contribution of
U .S. war resisters who emigrated to Canada
during the Vietnam War and to thank the
thousands of Canadians that assisted them.
The reunion will also honor the courage of
those resisting current U.S. militarism by
seeking safe haven in Canada now, during
the U.S. war in Iraq. This cross-border peace
event is being held July 6 to 9 in the
communiry of Brilliant, British Columbia.
From 1965 to 1973, more than 100,000
draft-age U.S. citizens made their way to
Canada. More than half of those who came
remain in Canada today. Many of them
settled in rural areas, becoming part of the
"back to the land" movement of the late
'60s and '70s. Others gravitated to
Canada's urban centers, and continue to
work promoting and maintaining the kind
of social justice they experienced upon
their arrival.
The reunion will include workshops, a
keynote speech by George McGovern, panel
discussions, on-stage theatre performances,
a film festival, and a major peace concert.
Some of the confirmed participants are
Arun Gandhi, Tom Hayden, Maude
Barlow, Holly Near, Buffy Sainte-Marie,
and Rabbi Michael Lerner. Plans are also
underway to provide an opportuniry to
promote healing and reconciliation between
war resisters and Vietnam veterans in
Canada. More information and ticker
booking can be found at the web page
<WWW.outwayhomereunion.com>. We hope
you will be able tO join us in July and that
you will pass this information on to others
who would like to know of this event.
Tony McQuail
Lucknow, Om.
suggestion that we all try to get into this
habit. So if a person calls us in distress, we
will automatically say, "Friend, I am very
concerned for you and your need, but I
would like to spend a while in prayer to
consider what would be the best course of
action. Please give me your phone number
and I will call you back."
Sally Campbell
New York, N.Y
FRIENDS ]OURNAL} une 2006
For Information call (215) 563-8629
Fax (215) 568-13n
E-mail: adsales@friandsJoumal.org
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Simplicity md technology
I artended a lecture recently on the topic
of"Digital Democratic Institutions." The
speaker dealt with how technology is making
new kinds of collective action, like political
action, protest, and dissent, possible. Ir made
me think of Friends' political activism, and
also of simpliciry as practiced by Friends. I
understand that some Quakers don't use
computers o r other modern technology out
of their observance of simpliciry. It occurred
to me that in the 2 1st century, Friends who
shun modern technology but who also feel
the obligation to protest policies like those
of the Iraq war might be undermining
their own efforts to oppose such policies
effectively. I wonder if observing
simpliciry so strictly conflicts with Friends'
call to activism? What does simpliciry
entail? How do Friends define it? And in
relation to 21st-century technology, should
it be redefined, or must it be, if Friends are
to act on beliefs effectively? Should Friends
expand the defmition of simpliciry to
accommodate 2 1st-century technology so
that they can work more effectively toward
justice and peace?
Patty Quinn
Elkins Park, Pa.
Beware of a scam
Be aware that there is a person or persons
who have been posing as a Quaker in
distress in Canada needing plane fare home
because of an accident. T he scam artist is
very persuasive and was clever enough to
have fooled at least one smart and caring
Friend in New York Yearly Meeting. He/she
uses names gleaned from other calls made
while posing as a person interested in the
meeting or a nearby meeting. I'm the
contact person for M orningside Meeting
and for the Downtown O utdoor Meeting;
and so, I'm sorry to say, I'm the one who
inadvertently supplied the information that
was used to con my fellow Friend.
In many Quaker writings it is advised we
pray before taking on any major
commitment of time or money. It is m y
CLASSIFIED
Correction: In the article, "Opening to
the Spirit in Creation: A Personal Practice" by Bill Cahalan in the March
issue, two errors crept in. First, on page
11 , in the first column, in the eighth
line from the bottom (above the small
photograph), there should be no commas around "within this land." And
second, at the bottom of the middle
column on that page, in the third line
of the poem, "good" should be replaced
by "food." -Eds.
Advertising Manager, Fnends Joumal
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Accommodations
Seattle-Two affordable, private travelers' rooms at Quaker
House, near University Friends Meeting, centrally located in
Seattle's University District. For reservations: (206) 6329839 or <quakerhouse.sea @juno.com>.
Marnl's House, Martha's Vineyard, MA. Contemplative
summer/fall B&B. Informal, contemporary, crafts, natural
light, sybaritic baths, tranquil setting. Peaceful oasis for
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William Penn House & Washington Quaker Workcamps.
Washington, D.C., Quaker Center on Capitol Hill offering
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tors, and seminars for all ages. Leadership training for
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Looking for a creative living alternative in New York
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We are looking for people of all ages who want to make a
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Santa Fa- Simply charming adobe guest apartment at our
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Pittsburgh-Well located, affordable, third·floor (walkup)
guest rooms with shared bath. Single or double occupancy.
Kitchen available. Contact: House Manager, Friends Meetinghouse, 4836 Ellsworth Avenue, Pittsburgh, PA 15213.
Telephone: (412) 683·2669.
Beacon Hill Friends House: Quaker·sponsored residence
of 19 interested in community living, spiritual growth, peace,
and social concerns. All faiths welcome. For information,
application: BHFH, 6 Chestnut Street, Boston, MA 02108·
3624. (617) 227-9118. Overnight and short·term accommodations also available . <directors@bhfh.org>, <WWW
.bhfh.org>.
Chicago- Affordable guest accommodations in historic
Friends meetinghouse. Short· or long·term. Contact: Sofia
Community, Quaker House, 5615 S. Woodlawn Avenue,
Chicago, IL 60637. (773) 288·3066.
Coming to London? Friendly B&B just a block from the
Br~ish Museum and very close to London University. A
central location for all tourist activities. Ideal for persons
traveling alone. Direct subway and bus links with Heathrow
Airport. The Penn Club, 21 Bedford Place, London WC1B
SJJ. Telephone: +44 (207) 636-4718. Fax: +44 (207) 6365516. <WWW.pennclub.co.uk>.
Ashland, Oreg.-Friendly place in Southern Oregon for
outstanding theater, rafting, fishing, birding, quiet time. Anne
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43
Quaker Hill Conference Center-Richmond, Indiana. Overnight accommodations at Woodard Lodge and the historic
Evans House are available year-round for travelers to the
Richmond area. Our facilities are also available for retreats,
meetings, family get-togethers, and other private gatherings. For details and reservations call (765) 962-5741 , email <quakerhill@parallax. WS>, or visit our website at <http:/
/www.qhcc.org>.
Books and Publications
Quaker Artist-Cards and calendars, inspired by the
Southwest and Japan, to benefit AFSC and other nonprofit organizations. See and purchase at <www
.sunlit-art. com>.
Voices from the Silence, by Stanford J. Searl Jr.:
This is a book about Quaker silent worship in the
United States and England. One reader said, "Lyrical,
deeply moving"; another, "a powerful read"; and a
third, "a must read." Buy directly at (888) 280-7715 or
<authorhouse.com>, click on "Bookstore," put in "Searl,"
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Contact Friends World Committee for Consultation
Section of the Americas for information about planned
gift opportunities ranging from life income gi.fts (such
as charitable gift\ annuities) to language for mcludmg
FWCC in your estate plans. Louise Salinas, Associate
Secretary, (215) 241-7251 , <louises@fwccamericas
.org>.
Costa Rica Study Tours: Visit the Quaker community in
Monteverde. For information and a brochure contact Sarah
Stuckey: +011 (506) 645-5436; write: Apdo. 46-5655,
Monteverde, Costa Rica; e-maikcrstudy@racsa.co.cr>;
<WWW.crstudytours.com>; or call in the USA (937) 7289887.
Quaker Writers and Artists!
Join the Fellowship of Quakers in the Arts ($25/year),
and share your work with Friends in our exciting
quarterly,"Types and Shadows.". Seeking short
fiction and non-fiction, poetry, draw1ngs, B& W photos, and NEWS of Quaker art/artists. Help create a
new chapter in Quaker history! Info: FQA, c/o PYM,
1515 Cherry St., Philadelphia, PA 19102. E-mail
submissions OK. <fqa@quaker .org>. <WWW.quaker.org
/fqa>.
oo
many facets of Quaker life, thought, and spiritualily, readable at one sitting. Subscribe to receive six pamphlets/year for $20 (US). Also
available: every pamphlet published previously
by Pendle Hill. (800) 742-3150 ext. 2 or <bookstore
@pendlehill.org>.
Friends Bulletin, magazine of Western U.S. Quakers,
subscription $16. Sample copies free. A Westem Quaker
Reader.z $20. Pamphlet "Islam from a Quaker Perspective": $4 (including postage). Friends Bulletin, 3223 Danaha
Street, Torranc e, CA 90505. <westernquaker.net>;
<friendsbul@aol.com>.
You'r e In good company with Friends United Press
authors, including Douglas Steere, Howard Thurman,
Daisy Newman, John Punshon, Tom Mullen, Doug Gwyn,
Louise Wilson, Wil Cooper, T. Canby Jones, D. Elton
Trueblood, and, of course, George Fox, John Woolman,
and William Penn. Inspiration, humor, fiction, and history
that take you to the roots of Quaker beginnings, belief,
and beyond. Write: 101-A Quaker Hill Drive, Richmond,
IN 47374 for a free catalog or call (800) 537-8839. <WWW
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Quaker Books: Rare and out-of-print journals, history,
religion, inspirational. Contact us for specific books or
topics. Vintage Books, 181 Hayden Rowe Street,
Hopkinton, MA 01748. (508) 435-3499. E-mail us at
<Vintage@gis.nel>.
Free Quaker Pamphlets
Older Pendle Hill Pamphlets, Quaker Universalists, William Penn Lectures, for study groups, workshops, educational programs, individual journeys.
<http://pamphlets.quaker.org>
Opportunities
Do you care about the future
of the Religious Society of Friends?
Support growing meetings and a spiritually vital Quakerism for all ages with a deferred gift to Friends
General Conference (bequest, charitable gift annuity, trust).
For information, please contact Michael
Wajda at FGC, 1216 Arch Street, 2-B,
Philadelphia, PA 19107; (215) 561-1700;
<michaelw@fgcquaker.org>.
m
Quaker House Ann Arbor has periodic opemngs 1n a Sixperson intentional community based on Friends principles.
(734) 761 -7435. <quakerhouse@umich.edu>; <WWW.ic.org
.qhaa>.
44
Connecting Friends
Crossing Cultures
Changing Lives
Summer at E!endle 1::1111
June 25-29: Weaving on Spirit's Web: A Fiber Retreat, with Robyn Josephs
June 25-29: Self-Understanding through Yoga, with
Bob Butera
June 3Chluly 2: Yoga You Can Take Home with You,
with Bob Butera
July 2~: Spiritual Discernment, with Nancy Bieber
July 2-6: Songwrltlng for Personal and Social Change,
with David Roth
July 9-13: Practicing Prayer Today, with Nancy Bieber
July 9-13: Digging to the Roots, Riding the Wind: A
Clay and Writing Workshop, with Alan Steinberg and
Fred Taylor
July 14-16: Qi Gong: Powerful, Simple Self-Care, with
Kevin Greene
July 17-27: Beyond Diversity 101 : Training for Trainers, with Niyonu Spann
July 23-27: The Joy of Dyeing: Natural Japanese
Papers, with June-Etta Chenard
July 28--30: Inquirers' Weekend: Basic Quakeris m,
with Mary Ellen Chijioke and Trayce Peterson
'" m-
""'" "'·
Plush '"""~''""·
Mill Road, Wallingford,
~ 338
~""'' PA 190866099. (800) 742-31 50, extension 3. <www
.pendlehill.org>.
To consider mountain view retirement p roperty, near
a Friends center visit <arizonafriends.com> or write Roy
Joe and Ruth siuckey, 1182 Hornbeam Road, Sabina,
OH 45169.
Personals
Single Booklovers, a national group, has been getting
unattached booklovers together since 1970. Please
write P.O. Box 1658, Andalusia, PA 19020 or call (800)
717-5011 .
Concernedc5i~
Concerned Singles links socially conscious singles
who care about peace, social justice, race, gender
equity, environment. Nationwide/international. All ages,
straight/gay. Since 1984. Free sample: Box 444-FJ,
Lenox Dale, MA 01242; (413) 243-4350; <WWW
.concernedsingles.com>.
Positions Vacant
Pendle Hill High School Youth Camp Leaders
(3): Facilitate and help plan 10-day-long Quaker
high school program. Serv1ce protects, f1eld
trips, art projects, discussions, games, Quaker
values, and history. July 13-22, 2006, check
out our gallery from last year-<http:www.pendlehlll
.org/2005_youth_camp_photo_galleries.htm>. Contact:
Nancy Diaz (610) 566-4507/(800) 742-3150 ext. 161.
<ndiaz@pendlehill.org>.
I
Durham Friends Meeting In Durham, Maine, is seeking a
full-time pastor for this semiprogrammed, multigenerational, lively, Spirit-seeking congregation. About 60 Quakers
meet every Sunday for worship in an histone, rural meetinghouse. Sunday School is available for all ages. A parsonage
is available. Salary and benefits are negotiable. For further
information contact the Clerk of Pastoral Search, Theresa
Main Street, Topsham, Maine 04086, or
Oleksiw
<abbyc@gwi.nel>. We look forward to working together in a
mutually supportive, encouragmg, and challeng1ng Fnends
meeting.
it
GENERAL SECRETARY
Baltimore Yearly Meeting of the Religious Society of
Friends is seeking to fill a position recently vacated by its
General Secretary. An ad hoc Search Committee is.convening to discern how the Yearly Meeting will proceed ..
Details about the new position are posted on the Baltimore Yearly Meeting web site, <http://www.bym-rsf.org>.
Real Estate
Cohouslng in Vermont! Come build community with us on
125 acres near Burlington, Vt. Lots, homes, available now.
Visit <champlainvalleycohousing.org>.
For sale or possibly creative time share. Charming partially renovated very small home. 40 minutes from State
College, Pa. Ideal for 1-2 grad students. Peaceful. place,
nearby trails. Nice view. Huntmgdon, Pa. Walk1n~ distance
to train line to Phil./ Pittsburgh <mannagresh@venzon.nel>.
Call M. Gresham {610) 933-1967.
PROPERTY IN COSTA RICAI
Land and house for sale in Monteverde. 10 minutes'
walk to Meeting for Worship. New, three-bedroom,
beautiful, spacious home. 2,000 meters of woods located on ecological corridor. Exotic birds and monkeys
aplenty! An unbelievable steal at $180,000. Must Sell!
<andrewjshepherd@yahoo.com>. U.S.A. (970) 5337141. C.R. (506) 645-5074.
Quaker Commercial Realtor specializing in income property sales and 1031 replacements nationally. Call Allen
Stockbridge, JD, CCIM at (877) 658-3666.
Quaker In the Real Estate world offering professional help
with selling and buying your home. Minutes from Pendle Hill,
Delaware County, Pa. Referrals accepted. Questions welcomed! Gloria Todor, (610) 328-4300. Century 21 .
Quaker REALTOR specializing in Bucks County, Pa.,
and Mercer County, N.J. I welcome the opportunity to
exceed your expectations. Mark Fulton, Prudential Fox
and Roach Realtors, 83 South Main Street, Yardley, PA
19067. (215) 493-0400 ext. 131 .
Rentals & Retreats
Chincoteague Island, Va. Two charming, adjacent, fully
equipped vacation homes sleep 8-10. Two miles to protected Assateague Island (wild ponies, ocean beaches,
birds... ). September to mid-June, approx. $250/weekend,
$500/wk. each. Polite pets permitted. (703) 448-8678,
<markvanraden@yahoo.com>.
Tranquil Topsail Island, N.C. New, 2-story house. Three
bedrooms, 2.5 baths, sleeps 6. Overlooks marshlands and
Intracoastal Waterway. 2 blocks from the beach. 2006 Rental
Rates are: 5/8-5/20 $675; 5/2~!25 $925; 8!25-1 0/7 $810;
10/7- 10!28 $675. Off-season long-term rentals available.
For information, visit website: <WWW.vrbo.com/31024>. Call
(610) 796-1089, or e-mail <Simplegifts1007@aol.com>.
Blueberry Cottage on organic lavender, blueberry, and
dairy goat farm in the mountains of N. Carolina. Pond,
mountain views, protected river. Sleeps 8+. Fam1ly farm VISit
or romantic getaway. Near Celo Friends Meeting. By week
or day. <WWW.mountainfarm.net> or (866) 212-2100.
Cape May, N.J. Beach House- weekly rentals; weekend
rentals in off-season. Sleeps 12+. Great for fam1ly reunions! Block from beach. Close to mall. Ocean views
from wraparound porch. Call: (718) 398-3561 .
june 2006fRJENDS jOURNAL
Ba ld Head Isl and, N.C. Panoramic view of ocean, dunes,
lagoon, and golf course from four-bedroom, two-bath·
room, beautifully furnished house with wraparound deck,
two electric golf carts. 14 miles of beach, championship
golf, tennis, croquet, swimming, and fishing. 13,000 acres
of maritime wilderness. Many birds and wildflowers. No
cars on island. Peaceful, friendly. Rental by day or week.
(215) 699·9186.
Pocono Manor. Beautiful, rustic mountain house suitable
for gatherings, retreats, and reunions. Seven bedrooms.
Three full baths. Beds for 15. Fully equipped. Deck with
mountain view. Hiking trails from back door. Weekends or
by the week, April through October. Contact Melanie Douty:
(215) 736·0948.
Retirement Living
~~
SERVICES FOR OLDER PEOPLE
Kendal communities and services reflect sound
management, adherence to Quaker values, and respect
for each individual.
Continuing care retirement communities:
Kendal at Longwood; Crosslands • Kennett Square, Pa.
Kendal at Hanover· Hanover, N.H.
Kendal at Oberlin • Oberlin, Ohio
Kendal at Ithaca · Ithaca, N.Y.
Kendal at Lexington • Lexington, Va.
Kendal on Hudson · Sleepy Hollow, N.Y.
Kendal at Granville • Granville, Ohio
Independent living w ith residential services:
Coniston and Cartmel • Kennett Square, Pa.
The Lathrop Communities • Northampton and
Easthampton, Mass.
Nursing care, residential and assisted living:
Barclay Friends · West Chester, Pa.
Advocacy/education programs:
Untie the Elderly • Pa. Restraint Reduction Initiative
Kendal Outreach, LLC
Collage, Assessment Tool for Well Elderly
For Inf ormation, cont act: Doris Lambert, The Kendal
Corporation, 1170 E. Baltimore Pike, Kennett Square,
PA 19348. (610) 388·5581 .
E·mail <info@kcorp .kendal.org>.
Beautiful Pleasant Hill, Tenn. Affordable and diverse ac·
tivist community. Full·range, independent homes to nursing
care. Local Quaker Meeting. (931) 277·3518 for brochure or
visit <WWW.uplandsretirementvillage.com>.
Friends Homes, Inc ., founded by North
Carolina Yearly Meeting of the Soc1ety of
Fnends, has been prov1d1ng retirement op·
t1ons s1nce 1968. Both Friends Homes at
Guilford and Fnends Homes West are fee·
for·serv1ce, continUing care retirement com·
munities offering independent living, assisted living,
and skilled nursing care. Located in Greensboro, North
Carolina, both communities are close to Guilford Col·
lege and several Friends meetings. Enjoy the beauty
of four seasons, as well as outstanding cultural, intel·
lectual , and spiritual opportunities in an area where
Quaker roots run deep. For information please call :
(336) 292·9952, or write: Friends Homes West, 6100
W. Friendly Avenue, Greensboro, NC 27410. Friends
Homes. Inc. owns and operates communities dedi·
cated to the letter and spirit of Equal Housing Opportu·
nity. <Www.friendshomes.org>.
The Hickman , a nonprofit, Quaker·
sponsored retirement community in
~mftllt historic West Chester, has been
quietly providing excellent care to
older persons for over a century. Call today for a tour:
(484) 760·6300, or visit our brand-new website
<WWW. thehickman.org>.
rn
Schools
Stratford Friends School provides a strong academic
program in a warm, supportive, ungraded setting for chi I·
dren ages 5 to 13 who learn differently. Small classes and
an enriched curriculum answer the needs of the whole
child. An at·risk program for five·year·olds is available.
The school also offers a n extended day program, tutor·
ing, and summer school. Information: Stratford Friends
School, 5 Llandillo Road, Havertown, PA 19083. (610)
446·3144.
EAR L HAM
SCH OOL of RELIG I ON
August 7-18, 2006-Come to ESR for two·week inten·
sive courses. Writing as Ministty-lnstructor TBA; James
Seminar- Tim Seid; lntro to Spiritual Formalio~
Stephanie Ford; Quaker Spti7~ua/i(¥--Stephen Angell;
Constructive Theology-David Johns. For further infor·
mation contact <axtelsu@earlham.edU> or (800) 432·
1377.
MEDFORD
LEAS
Medford Leas Continuing Care Retirement
Community
Medford Leas welcomes you to visit our CCAC·
accredited, Quaker-related continuing care retirement
community! Blending the convenience and accessibil·
ity of suburban living with the unique aesthetic of
an arboretum and nature preserve, Medford Leas
continues the long tradition of Quaker interest in
plants and nature and their restorative qualities. A
wide range of residential styles (from garden-style
apartments to clustered townhouses) are arranged
amidst the unique beauty of over 200 acres of land·
scaped gardens, natural woodlands, and meadows.
With campuses in both Medford and Lumberton, New
Jersey, the cultural, intellectual, and recreational offer·
ings of Philadelphia, Princeton, and New York City are
just 30 to 90 minutes away. In addition, many popular
New Jersey shore points are also within similar driv·
ing distances. Medford Monthly Meeting is thriving,
active,and caring. Amenity and program highlights
include: walking/biking trails, tennis courts, indoor
and outdoor swimming pools, fitness centers and pro·
grams, computer center, greenhouses, very active
self-governed residents' association with over 80
committees, on·site "university" program, and much
more. Extensive ltfetime Residence and Care Agree·
ment covers medical care, and future long-term nurs·
ing and/or assisted living care without caps or limits.
For more information call (BOO) 331·4302. <www
.medfordleas.org>.
FruENDS]OURNAL ]une2006
Services Offered
Ahlmsa Graphics
Wedding Certificates, Celebrations of Commitment
calligraphy, illustration, custom design
Contact: Penny Jackim: <ahimsa@earthlink.net>
(401) 783· 1972
Samples: <WWW.pennyjackim.calligraphicarts.org>
HANDYMAN/LIGHT REMODELING. Serving hour ra·
dius around Pendle Hill. Over 25 years experience. In·
sured, with references. Former PH contractor and main·
tenance worker. Free estimates. Doug Durren (61 0) 909·
0687.
Calligrapher (NEYM) creates individually designed mar·
riage certificates, birth/naming documents for newborn
or adopted children, and other one·Of·a·kind documents.
See samples of my work at <wynnellewellyn .com>. Con·
tact me to discuss your needs at (413) 634·5576, <wynne
@wynnellewellyn.com>.
H F REEMAN
2204 Salisbury Road South
Richmond, IN 47374
765·939·6910
ASSOCIA TES, LLC 1 HFreeAssoc@aol.com
•
--
Consulting services for educational institutions and
nonprofit organizations. Fundraising. Capital cam·
paigns. Planned giving. Recent clients include liberal
arts colleges, seminaries, independent schools, social
service agencies, Pendle Hill, FGC, and many other
Friends organizations. <www.Hfreemanassociates
.com>.
Purchase Quarterly Meeting (NYYM) maintains a peace
tax escrow fund. Those interested in tax witness may
wish to contact us through NYYM, 15 Rutherford Place,
New York, NY 10003.
Custom Marriage Certificates and other traditional or
decorated documents. Various calligraphic styles and
watercolor d esigns available. Over ten years' experience.
Pam Bennett, P. 0. Box 136, Uwchlan , PA 19480. (610)
458·4255. <Prbcallig@netzero.com>.
Moving? Maybe David Brown, a Quaker real estate broker, can help. Contact him at <davidhbrown@mindspring
.com>.
All Things Calligraphic
Carol Gray, Calligrapher (Quaker). Specializing in wed·
ding certificates. Reasonable rates, timely turnarounds.
<WWW.carolgraycalligraphy.com>.
Summer Camps
Junior high boarding school for grades 7, 8, 9. Small
academic classes, challenging outdoor experiences, com·
munity service, consensus decision making, daily work
projects in a small, caring, community environment. Arthur
Morgan School, 60 AMS Circle, Burnsville, NC 28714.
(828) 675·4262. <info @arthurmorganschool.org>, <WWW
.arthurmorganschool.org>.
Lansdowne Friends School-a small Friends school for
boys and girts three years of age through sixth grade, rooted
in Quaker values. We provide children with a quality academic
and a developmentally appropriate program in a nurturing
environment. Whole language, thematic education, conflict
resolution, Spanish, after-school care, summer program.
110 N. Lansdowne Avenue, Lansdowne, PA 19050. (610)
623·2548.
Frankford Friends Scho ol : coed, Pre·K to grade 8;
serving center city, Northeast, and most areas of Phila·
delphia. We provide children with an affordable yet chal·
lenging academic program in a small, nurtu ring environ·
ment. Frankford Friends School, 1500 Orthodox Street,
Philadelphia, PA 19124. (215) 533·5368.
United Frie nds School: coed; preschool-S; emphasiz·
ing integrated, developmentally appropriate curricu·
lum, after· school arts, sports, and music programs. Bus·
ing available. 1018 West Broad Street, Quakertown, PA
18951. (215) 538· 1733. <www.un itedfriendsschool
.org>.
Journey's End Farm Camp
offers sessions of two or three weeks for 32 boys and
girls, ages 7-1 2. One-week Family Camp in August.
Farm animals, gardening, nature, ceramics, shop.
Nonviolence, s implicity, reverence for nature are
emphasized in our program centered in the life of
a Quaker farm family. Welcome all races. Apply early.
Kristin Curtis, 364 Sterling Road, Newfoundland, PA
18445.
Telephone: (570) 689·3911 . Financial aid available.
,_ Camp Woodbrooke, Wisconsin
_1 Quaker-led camp with emphasis on simplic·
ity, community, living in harmony with the
-.::""
environment. Have fun, make friends. 34
boys and girls, ages 7-12. Teen adventures, ages
13-1 5. (608) 489·2788. <www.campwoodbrooke
.org>.
Pendle Hill's High School Youth Camp, for ages 15-18,
July 13-22, 2006. Join young people from all over the
country in service projects, Quaker community life,
exploration of social justice issues, sessions in our
art studio, field trips, and fun.
Contact: Nancy Diaz, (610) 56&4507/(800)742·3150,
ext 161 ; <ndiaz@pendlehill.org>.
I
45
•
Night Eagle Wilderness Adventures, in Vermont's
Green Mountains, is a unique, primitive summer camp
designed to build a boy's self-confidence and foster a
better understanding of native peoples and their relationship with the Earth. Activities tend to spring from
the natural environment and teach boys to rely on
their own ingenuity. Through community living and
group decision making, campers learn to live and
play together in a spirit of cooperation rather than
competition. For 40 boys, ages tQ-14. Two-, three-,
and six-week sessions. Please visit our website: <WWW
.nighteaglewilderness.com> or call for a full brochure:
(802) 773-7866.
Accredited by The American Camping Association
Summer Rentals
Cottage on Bailey Island, Maine. 3 bedrooms, 1 bath,
sleeps 6, crib, porch with Mackerel Cove view, Maine ayah!
Brunswick Meeting nearby. $950/week plus deposit. (215)
361-9548.
Prince Edward Island, lovely 3.5 bedroom house. Simple
living, private, surrounded by natural beauty with over a mile
of shoreline. In the Canadian maritimes with many Celtic
and Acadian cultural events. U.S. $650/wk. Contact: (608)
280-0882.
Uzes, France- known as "the gateway to Provence" traditional3-bedroom town house in the historic center of
a medieval city, between Avignon and Nimes. Built in
1555, but totally modernized. 1 00 meters to the Place
aux Herbes, with lovely cafes and a famous twice-weekly
market. Festivals throughout the summer. Wireless
Internet. Two terraces. Quaker meeting an hour by car.
60Q-1 ,000 euros per week. See at: <http://www.aubaine
.info/xmo230.htm>, e-mail: <brayton@uic.edu> or (312)
996-4828.
Provence, France. Beautiful secluded stone house, viilage near Avignon, 3 BR (sleeps 5-6), kitchen/dining
room, spacious living room, modern bathroom. Terrace,
courtyard, view of medieval castle. Separate second
house sleeps 4. Both available year-round $1,20Q$2,900/mo. <WWW.rent-in-provence.com>. Marc Simon,
rue O ume, 30290 Saint Victor, France, < m simon
@wanadoo.fr>; or J . Simon, 124 Bondcroft, Buffalo, NY
14226; (716) 836-8698.
MEETINGS
A partial listing of Friends m.t~ngs In the
United States and abroad.
<!>=Handicapped Accessible
Meeting Notice Rates: $18 per line per year.
$24 minimum. Payable a year in advance. No
discount. New entries and changes: $12 each.
Notice: A small number of m.tlngs have been
removed from this llatlng owing to difficulty In
reaching them for updated Information and
billing purposes. H your m.tlng has been
removed and wishes to continua to be llated,
please contact us at 1216 Arch Street, Sta. 2A,
Philadelphia, PA 19107. Pleasa accept our
apologies for any Inconvenience.
AUSTRALIA
To find meetings for worship and accommodations , visit
<WWW.quakers.org.au>, or contact <YMsecretary
@quakers.org.au>. Telephone +617 3374 0135; fax: +617
3374 0317; or mail to P.O. Box 556, Kenmore,
Queensland, Australia, 4069.
BOTSWANA
GABORONE-phone/fax (267) 394-7147,
<gudrun@info.bW>.
CANADA
OTTAWA-Worship and First-day school10:30 a.m. 91A
Fourth Ave. (613) 232-9923.
TORONTO, ONTARIO-Worship and First-day school 11
a.m. 60 Lowther Ave. (north from cor. Bloor and Bedford).
COSTA RICA
MONTEVERDE-Phone (506) 645-5207 or 645-5302.
SAN JOSE-Unprogrammed meeting, 11 a.m. Sunday at
The Friends Peace Center/Guest Hostel, (506) 233-6168.
<WWW.amigosparalapaz.org>.
GHANA
ACCRA-Unprogrammed meeting, 10 a.m. Sundays. Hill
House near Animal Research Institute, Achimota Golf
Area. Phone: +233 21 (230) 369.
NICARAGUA
MANAGUA-Unprogrammed worship, 10:45 a.m. 2nd
Sundays, El Centro de los Amigos, APTOO 5391. Managua,
Nicaragua. Info: (727) 821-2428 or +011 (505) 266-0984.
PALESTINE/ISRAEL
Advertise
kre.'
D oyouhavea
service to offer, a product
to sell, or a talent to
promote? How about
announcements,
messages, or personal
requests? Aie you looking
for a job, or do you have
a job opening?
FRIENDS j OURNAL
advertising can help you
advance whatever you
have to offer.
1216 Aich Street, 2A,
Philadelphia,
PA 19107-2835
(215) 563-8629 • adsales@friendsjournal.org
RAMALLAH-Unprogrammed worship, Sunday at 10:30
a.m. Meetinghouse on main street in Ramallah. Contact:
Jean Zaru, phone: 02-2952741.
UNITED STATES
Alabama
AUBURN -Unprogrammed meeting, Sundays, 9 a.m. Room
205, 132 N. Gay St. Phone: (334) 887-9688 or 826-6845.
BIRMINGHAM-Unprogrammed meeting. 10 a.m.
Sundays. 4413 5th Ave. S., Birmingham, AL 35222. (205)
592-0570.
FAIRHOPE-Unprogrammed meeting 10 a.m. Sundays at
Friends Meetinghouse, 9261 Fairhope Ave. Write: P.O.
Box 3 19 , Fairhope, AL 36533. (251) 928-0982.
HUNTSVILLE-Unprogrammed meeting 10 a .m. Sundays
in various homes. Call (256) 837-6327 or write P.O . Box
3530, Huntsville, AL 35810.
Alaska
ANCHORAGE-Call for time and directions. (907) 566-0700.
FAIRBANKS-Unprogrammed, First Day, 10 a.m. Hidden
Hill Friends Center, 2682 Gold Hill Rd. Phone: 479-3796.
HOMER-Friends Meeting, unprogrammed worship, 10:30
a.m. First days at Flex School. (907) 235-8469.
JUNEAU-Unprogrammed, 11 a.m. Sunday at the Juneau
Senior Center, 895 W. 12th St. Contact: (907) 789-6883.
Arizona
FLAGSTAFF-Unprogrammed meeting and First-day
school, 10 a.m. 402 S. Beaver, 86001.
McNEAL-Cochise Friends worship group at Friends SW
Center, Hwy 191, m.p. 16.5. Worship Sun., 11 a.m.,
except June. Sharing, 3rd Sun. 10 a.m. (520) 456-5967 or
(520) 642-1029.
PHOENIX-Worship and First-day school, 10 a.m. 1702 E.
Glendale, Phoenix, 85020. (602) 943·5831 or 955-1878.
TEMPE-Worship and First-day school tO a .m. 318 E 15th
St., 85281 . (480) 968-3966. <WWW.tempequakers.com>.
b TUCSON-Pima Friends Meeting (unprogrammed). Firstday school and worship, 8:15 and 10 a.m. 931 N. 5th Ave.,
85705-7723. Information: (520) 884-1776. <http://
pima.quaker.org>.
Arkansas
FAYETTEVILLE-Unprogrammed worship 9 a.m. Sundays,
6 p.m. Wednesdays. 902 W. Maple. (479) 267-5822.
HOPE-(Caddo Four States) Unprogrammed worship,
Saturdays, 10 a.m. in Texarkana, AR. For information call
(870) 777-1809.
LITTLE ROCK-Unprogrammed meeting. Discussion, 1 0
a.m., worship at 11 a.m. at 3415 West Markham. Phone:
(501) 664-7223.
TEXARKANA-Unprogrammed Meeting for worship,
Saturdays, 10 a.m. Miller County Senior Citizen Center,
1007 Jefferson. For information call (903) 792-3598.
California
ARCATA-It a.m. 1920 Zehndner. (707) 826-1948.
BERKELEY-Unprogrammed meeting. Worship, 9 a.m.
and 11 a.m. 2151 Vine St. at Walnut. (510) 843-9725.
BERKELEY-Strawberry Creek, P.O. Box 5065, Berkeley,
CA 94705. (510) 524-9186. Unprogrammed worship and
First-day school, 10 a.m. At Berkeley Alternative High
School, Martin Luther King Jr. Way and Derby Street.
CHIC0-9:45-10:15 a.m. singing; 10:30 a.m.
unprogrammed worship, children's classes. Hemlock and
14th Street. (530) 895-2135.
<> CLAREMONT-Worship, 9:30a.m. Classes for children.
727 W. Harrison Ave., Claremont.
DAVIS-Meeting for worship First Days, 9:45a.m. 345 L St.
Visitors call (530) 758-8492.
FRESNO-Unprogrammed meeting. Sunday, 10 a.m. 2219
San Joaquin Ave., Fresno, CA 93721. (559) 237-4102.
GRASS VALLEY-Meeting for worship, 9:45a.m.,
discussion/sharing, 11 a.m. Sierra Friends Center campus,
13075 Woolman Ln. Phone: (530) 265-3164.
LA JOLLA-Meeting 10 a.m. 7380 Eads Ave. Visitors call
(858) 456-1 020.
MARIN COUNTY-t O a.m. Falkirk Cultural Center, 1408
Mission Ave. atE St., San Rafael, Calif. (415) 435-5755.
MARLOMA LONG BEACH-tO a.m. Orizaba at Spaulding.
(310) 51 4-1730.
MENDOCINO-Worship 10 a.m. at Caspar Shut, halfway
between Mendocino and Ft. Bragg. (707) 937-0200.
MONTEREY PENINSULA-Friends meeting for worship,
Sundays, 10 a.m. Call (408) 649-8615.
NAPA SONOMA-Friends meeting. Sundays 10 a.m. at
Aldea, Inc., 1801 Oak St., Napa, Calif. Contact: Joe
Wilcox, clerk, (707) 253-1505. <nvquaker@napanet.net>.
OJAI-Unprogrammed worship. First Day, 10 a.m. For
meeting place, call Quaker Dial-a-Thought (805) 6480939, or may be read and heard on <http ://
homepage.mac.com/deweyvai/OjaiFriendslindex.html> .
ORANGE COUNTY-Meeting for worship 10 a.m. 11 7 W.
4th St., Ste. 200, Santa Ana , CA 92701-4610. (714) 8366355.
PALO ALTO-Meeting for worship and First-day classes for
children, 10:30 a.m. 957 Colorado. (650) 856-0744.
PASADENA-Orange Grove Monthly Meeting, 520 E.
Orange Grove Blvd. First-day school tO a.m., m eeting for
worship 11 a.m. Phone: (626) 792-6223.
REDLANDS-RIVERSIDE-SAN BERNARDINO-Inland
Valley Friends Meeting. 10 a.m. 4061 Mission Inn Ave.,
Riverside. (909) 782-8680 or (909) 682-5364.
SACRAMENTO-Meeting 10 a.m. 890 57th Street. Phone:
(916) 457-3998.
SAN DIEGO-Unprogrammed worship, First Days, 10:30
a.m. 3850 Westgate Place. (619) 687-5474.
SAN FRANCISCO-Meeting for worship and First-day
school, 11 a.m., Sundays. 65 9th Street. (415) 431-7440.
SAN JOSE-Sunday Worship at 10 a.m. Fellowship at
11 :30 a.m. 1041 Morse St., San Jose, CA 95126. (408)
246-0524.
SAN LUIS OBISPO-Call: (805) 528-1249.
SANTA BARBARA-2012 Chapala St., Sundays 10 a.m.,
childcare. (805) 687-0165.
SANTA CRUZ-Meeting 10:30 a.m., 225 Rooney St.,
Santa Cruz, CA 95065.
SANTA MONICA-Meeting for worship and First-day
school, 10 a.m. 1440 Harvard St. Phone: (310) 828-4069.
b SANTA ROSA-Redwood Forest Meeting. Worship 10
a.m. 1647 Guerneville Rd. Phone: (707) 578-3327.
SEBASTOPOL-Apple Seed Mtg. Unprogrammed worship
10 a.m. Garzot Bldg., Libby Park (cor. Valentine and
Pleasant Hill Rd.). (707) 573-6075.
STOCKTON-Delta Meeting, Unprogrammed, 10 a.m. 2nd
First day, 645 W. Harding Way (Complementary Medical
Center). For info call (209) 478-8423.
VISALIA-Worship 10:30 a.m. 17208 Ave. 296, Visalia.
(559) 734-8275.
WHITTIER-Whitleaf Monthly Meeting, Administration
Building, corner Painter and Philadelphia. Worship 9 :30
a.m. P.O. Box 122. Phone: 698-7538.
june 2006FRIENDS j OURNAL
Colorado
BOULDER-Meeting for worship 8:30a.m. and 10 a.m.
Childcare available. First-day school1 0 a.m. Phone Mary
Hey at (303) 442-3638.
COLORADO SPRINGS-Sunday at 10 a.m. with concurrent
First-day school, call for location, (719) 685·5548. Mailing
address: Colorado Springs Friends Meeting, P.O. Box 2514,
Colorado Springs, CO 80901·2514.
DENVER-Mountain View Friends Meeting, 2280 South
Columbine St. Worship and adult discussion, 9 a.m.
Worship and First-day school, 10:30 a.m. Westside worship
at 363 S. Harlan, #200, lakewood, 10 a.m. Phone: (303)
777-3799 or 235.0731.
a DURANGO-Unprogrammed worship, First-day school,
and adu~ discussion. 803 County Rd. 233. (970) 247.0538
or (970) 247-5597. Please call for times.
FORT COLLINS-Meeting for worship and First-day school,
10 a.m. 2222 W. Vine. (970) 491-9717.
THREE RIVERS-Worship group (unprogrammed). Meets
2nd and 4th First Days of each month, 4:30p.m. Center for
Religious Science, 658 Howard St., Delta, Colorado.
Contact: Dave Knutson (970) 527·3969.
Connecticut
HARTFORD-Meeting and First-day school, 10 a.m.
Discussion 11 a.m. 144 South Quaker lane, West Hartford.
Phone: (860) 232-3631.
MIDDLETOWN-Worship 10 a.m. For information, cail (860)
347·8079.
NEW HAVEN-Meeting and First-day school, Sundays,
10:30 a.m. 225 East Grand Ave., New Haven, CT 06513.
{203) 468·2398.
NEW LONDON-Meeting for worship and First-day school,
10 a.m., discussion, 11 a.m. Friends Meetinghouse, 176
Oswegatchie Rd., off Niantic River Rd., Waterford, Conn.
(860) 444-1288 or 572-0143.
NEW MILFORD-Housatonic Meeting. Rte. 7 at Lanesville
Rd. Worship 10 a.m. Phone: (860) 355·9330.
STAMFORD-GREENWICH-Meeting for worship 10 a.m.
572 Roxbury Rd. (comer of Westover), Stamford. (203) 869·
0445.
STORRS-Meeting for worship 10 a.m. Comer North
Eagleville and Hunting Lodge Rds. Phone: 429·4459.
WILTON-Worship and First-day school, 10 a .m. 317 New
Canaan Rd., Rte. 106. (203) 762·5869.
WOODBURY-Litchfield Hills meeting for worship, 10 a.m.
Main St. and Mountain Rd., Woodbury. {203) 267·4054 or
(203) 263-3627.
a
Delaware
CAMDEN-Worship 11 a.m., (10 a .m. in June, July, Aug.),
First-day school 10 a.m., 2 mi. S of Dover, 122 E. CamdenWyo Ave. (Rte. 10). (302) 284·4745, 698·3324.
CENTRE-Meeting for worship 11 a.m. 1 mile east of
Centreville on the Centre Meeting Rd. at Adams Dam Rd.
HOCKESSIN-worship 10:45 a.m. First-day school10 a.m.
Sept.-May. Childcare provided year-round. NW from
Hockessin·Yorklyn Rd. at first crossroad, 1501 Old
Wilmington Rd. (302) 239-2223.
NEWARK-10-11 a.m. First-day school; 10-10:30 a.m. adu~
singing; 10:30-11:30 a.m. worship. Newark Center for
Creative Learning, 401 Phillips Ave. (302) 733.0169.
Summer (June-Aug.) we meet at historicai London Britain
Meeting House, worship 10:30 a.m. Call for directions.
ODESSA-Worship, first and third Sundays, 11 a.m., W. Main
Street.
WILMINGTON-Worship and First-day school, Sundays 10
a.m. 401 N. West St., 19801. Phone: (302) 652-4491.
District of Columbia
WASHINGTON-Friends Meeting of Washington, 2111
Florida Ave. NW (north of Dupont Circle Metro, near Conn.
Ave.), (202) 483·3310. (www.quaker.org/fmw).
Unprogrammed meetings for worship are regularly held at:
MEETINGHOUSE-2111 Rorida Ave. Worship at 9 a.m.,
10:30 a.m., and 6 p.m. Sundays; also 7 p.m. Wednesdays.
First-day school at 10:50 a.m.
QUAKER HOUSE-2121 Decatur Pl., next to meetinghouse.
Worship at10:30 a.m. with special welcome for Lesbians
and Gays.
FRIENDSHIP PREPARATIVE MEETING-at Sidwell Friends
Upper School, 3825 Wisconsin Ave. NW, Kogod Arts Bldg.
Worship at 11 a.m. First Days.
CAPITOL HILL WORSHIP GROUP-at William Penn House,
515 E. Capitol St. SE, at 7:30a.m. seven days a week.
Florida
CLEARWATER-Clerk: Peter Day, 8200 Tarsier Ave., New
Port Richey, FL 34653·6559. (727) 372-6382.
DAYTONA-Ormond Beach-Halifax Friends Meeting for
Worship, 2nd and 4th First Days at 10:30 a.m. 87 Bosarvey
Dr., Ormond Beach. (386) 677-6094 or (386) 445-4788.
DELAND-Worship and First-day school10 a.m. 217 N.
Stone. Info: (386) 734-8914.
FT. LAUDERDALE-Meeting 11 a.m. Information line, (954)
586·5000.
FRlliNDS]OURNAL]une2oo6
FT. MYERS-Meeting at Calusa Nature Center, First Days at
10:30 a.m. Telephone: (239) 274-3313.
FT. MYERS-Worship group. 4272 Scott Ave., Fort Myers, FL
33905. 10:30 a.m. First Day. (239) 337-3743.
FT. PIERCE-Stuart Area Worship Group, 10:30 a.m., fallspring. (772) 569·5087.
GAINESVILLE-Meeting and First-day school, 11 a.m. 702
NW 38 St., Gainsville, FL 32607. (352) 371·3719.
JACKSONVILLE-Meeting for worship, First Days. For
location and time phone (904) 768·3848.
KEY WEST-Meeting for worship, First Day, 10 a.m. 618
Grinnell St. Garden in rear. Phone: B47arbara Jacobson
(305) 296-2787.47
LAKE WALES-Worship group, (863) 676·2199.
LAKE WORTH-Palm Beach Meeting, 823 North A St. 10;30
a.m. Phone: (561) 585·8060.
MELBOURNE-(321) 676-5077. Call for location and lime.
<WWW.quakerscmm.org>.
MIAMI..CORAL GABLES-Meeting and First-day school,
10:30 a.m. 1185 Sunset Dr. (305) 661-7374. Co-clerks:
Doris Emerson, Joan Sampieri. <http://miamifriends.org>.
OCALA-1010 NE 44th Ave., 34470. 11 a .m. Contact:
George Newkirk, (352) 236-2839. <gnewkirk1 @cox.nel>.
ORLANDO-Meeting and First-day school, 9:30a.m. 316 E.
Marks St., Orlando, 32803. (407) 425·5125.
ST. PETERSBURG-Meeting for worship and First-day
school, 10:30 a.m. 130 19th Ave. S.E. Phone: (727) 8960310.
SARASOTA-Worship 10 a.m., discussion 11 a.m. 3139 57th
St., Sarasota, FL. NW comer 57th St. and Lockwood Ridge
Rd. (941) 358·5759.
TALLAHASSEE-2001 S. Magnolia Dr., 32301; hymn
singing 10 a.m., worship 10:30 a.m.; weekly Bible study;
midweek worship. (850) 878·3620 or 421-6111.
TAMPA-Meeting and First-day school, 10 a.m. 1502 W.
Sligh Ave. Phone contacts: (813) 253-3244 and 977·4022.
WINTER PARK-Meeting 10 a.m. Alumni House, Rollins
College. Phone: (407) 894-8998.
Georgia
ANNEEWAKEE CREEK-Worship Group-Douglasville,
Ga., 11 a .m. (770) 949·1707, or <WWW.acfwg.org>.
ATHENS-Unprogrammed worship and First-day school
9:30a.m. Sunday, discussion 11-12. On Poplar St. in the
parsonage of Oconee St. Methodist Church. (706) 353·
2856.
ATLANTA-Worship and First-day school10 a.m. 701 W.
Howard Ave., Decatur, GA 30030. (404) 377-2474.
ST. SIMONS ISLAND-Meeting for worship. For information,
call (912) 635·3397 or (912) 638·7187.
Hawaii
BIG ISLAND·10 a.m. Sunday. Unprogrammed worship,
potluck lunch follows. Location rotates. Call (808) 322·31 16,
325·7323.
HONOLULU-Sundays, 9:45a.m. hymn singing; 10 a.m.
worship and First-day school. 2426 Oahu Ave., 96822.
Overnight inquiries welcomed. Phone: (808) 988·2714.
MAUl-Friends Worship Group. Call for meeting times and
locations; Jay Penniman (808) 573-4987 or <jfp@igc.org>.
Idaho
BOISE-Boise Valley Friends. Unprogrammed worship,
9 :30 a.m. First Day. 801 S. Capitol Blvd. (Log Cabin Literary
Center). (208) 344-4384.
MOSCOW-Moscow-Pullman Meeting, Campus Christian
Center, 822 Elm St., Moscow. Unprogrammed worship
11 :30 a.m. Sunday. Childcare. (509) 332-4323.
SANDPOINT-Friends Meeting, unprogrammed worship at
1025 Alder St., 10 a.m. Sundays. For information call
Elizabeth Willey, (208) 263-4788.
Illinois
BLOOMINGTON-NORMAL-Sunday morning
unprogrammed worship at 11 a.m. in homes. Newcomers
welcomed. Please call Meeting Clerk larry Stout at (309)
888·2704 for more information.
CHICAG0-57th St., 5615 Woodlawn. Worship 10:30 a.m.
Monthly meeting follows on third Sunday. Phone: (773) 288·
3066.
CHICAGO-Chicago Monthly Meeting, 10749 S. Artesian
Ave. Worship 10 a.m. Phone: (312) 445-8949.
CHICAGO-Northside (unprogrammed). Mailing address:
P.O. Box 408429, Chicago, IL 60840. Worship 10 a.m. at
4427 N. Clark, Chicago (Japanese American Service
Committee). Phone: (773) 784·2155.
DOWNERS GROVE·(West Suburban Chicago) Worship
and First-day school 10:30 a.m. 5710 Lomond Ave. (3
blocks west of Belmont, 1 block south of Maple). Phone:
(630) 968·3861 or {630) 652·5812.
a EVANSTON-1010 Greenleaf St. (847) 884-8511
meetinghouse phone. Unprogrammed meeting for worship
10 a.m. First-day school (except July-Aug.) and childcare
available. <http://evanston.quaker.org>.
GALESBURG-Peoria-Galesburg Meeting. 10 a.m. in
homes. (309) 343-8847 for location.
LAKE FOREST-Worship 10:30 a.m. at meetinghouse. West
Old Elm and Ridge Rds. Mail: Box 95, lake Forest, 60045.
Phone: (847) 234·8410.
McHENRY COUNTY-Worship 10 a.m. (815) 385-8512.
McNABB-Clear Creek Meeting, 11 a.m. Meetinghouse 2 mi.
south, 1 mi. east of McNabb. (815) 882·2214.
OAK PARK-Worship 10 a.m. (First-day school, childcare),
Oak Park Art League, 720 Chicago Ave., P.O. Box 3245,
Oak Park, IL 60303·3245. (708) 445-8201.
ROCKFORD-Unprogrammed worship, First Days, 11 a.m.,
326 N. Avon St. (815) 984-7416 or 965-7241.
URBANA..CHAMPAIGN·Meeting for worship 11 a .m.,
Sunday. 1904 East Main Street, Urbana, IL 61802. Phone:
(217) 328·5853.
Indiana
BLOOMINGTON-Meeting for worship 10:30 a.m. Moores
Pike at Smijh Road. (812) 336-5576.
FALL CREEK-Unprogrammed worship at 10 a.m., children's
First-day School at 11 a.m. Conservative meeting for worship
on the 1st First Day of each month at 1 p.m. Historic nural
meeting, overnight guests welcome. 1794 W. St. Rd. 38,
P.O. Box 171, Pendleton, IN 46084; (765) 778·7143; or
<ldiann@yahoo.com>.
FORT WAYNE-Friends Meeting. Plymouth Congregational
Church UCC 501 West. Berry Room 201 , Fort Wayne.
10:30 a.m. Unprogrammed worship. 10:45 a.m. Joint
Religious Education with Plymouth Church. (260) 482-1836.
HOPEWELL-Unprogrammed worship ·10 a.m., discussion
11 a.m. 20 mi. W of Richmond between 1·70 and US 40. I·
70 exit Wilbur Wright Rd., 1 1/4 mi. S, then 1 mi. Won 700
South. Contact: (765) 987·1240 or (765) 478·4218.
<Wilsons@voyager.nel>.
INDIANAPOLIS-North Meadow Circle of Friends, 1710 N.
Talbott. Unprogrammed worship 10 a.m. Children welcome.
(317) 926-7657.
INDIANAPOLIS-Valley Mills Meeting, 6739 W Thompson Rd.
(317) 856-4368. <http:ttvmfriends.home.mindspring.com>.
a RICHMOND-Clear Creek, Stout Memorial Meetinghouse,
on the campus of Earlham College, unprogrammed, 9:15
a.m. (765) 935·5448.
SOUTH BEND-Unprogrammed worship with concurrent
First-day school, 10:30 a.m. (574) 255-5781.
VALPARAISO·Duneland Friends Meeting. Unprogrammed
worship 10 a.m. Youth Service Bureau, 253 Lincolnway.
(219) 462·9997.
WEST LAFAYETTE-Unprogrammed worship at 10 a.m. at
176 E. Stadium Ave., West lafayette.
Iowa
a AMES-Worship 10 a.m. Sunday. 121 S. Maple. (515)
232-2763.
DECORAH-First-day school9:30, worship 10:30. 603 E.
Water St. (563) 382-3922. Summer schedule varies.
a DES MOINES-Unprogrammed worship 10 a.m.,
discussion 11 :30 a.m. Iowa Yearly Meeting (Conservative),
childcare provided. Meetinghouse, 4211 Grand Ave. (515)
274-471 7.
a EARLHAM-Bear Creek Meeting-Discussion 10 a.m.
Worship 11 a .m. (unprogrammed). One mile north of 1·80
exit #104. Call {515) 758·2232.
IOWA CITY-Unprogrammed meeting for worship 10 a.m.
311 N. Linn St. Call (319) 351·2234.
PAULLINA-Small nural unprogrammed meeting. Worship
10:30 a.m. Sunday school 9:30a.m. Fourth Sunday dinner.
Business, second Sunday. Contact Doyle Wilson, clerk,
(712) 757-3875. Guest house available.
a WEST BRANCH-Unprogrammed worship at 10 a.m., 2nd
Sunday worship includes business; other weeks, discussion
follows. 3 17 N. 6th St. Call: (319) 843·5639.
Kansas
a LAWRENCE-Oread Friends Meeting, 1146 Oregon.
Unprogrammed meeting for worship at 10 a.m. Child care
available. (785) 843-3277.
MANHATTAN-Unprogrammed meeting. UFM Building, 1221
Thurston St., First Sundays, Sept.-May, 9 :30 a.m. For other
meetings and information call {785) 539·2046, 539·2636, or
565·1075; or write to Friends Meeting, c/o Conrow, 2371
Grandview Terrace, Manhattan, KS 66502.
TOPEKA-Unprogrammed worship 9:45 a.m. followed by
discussion. 603 S.W. 8th, Topeka. First-day school and
childcare provided. Phone: (785) 233·5210 or 232-6263.
a WICHITA-Heartland Meeting, 14505 Sandwedge Circle,
67235, (316) 729·4483. First Days: Discussion 9:30a.m.
Unprogrammed worship 11 a.m. On 2nd First Day of month
carry-in bnunch 9:30a.m., business 12 noon.
<http:l!heartland.quaker.org>.
Kentucky
BEREA-Meeting Sunday 9 a.m. AMERC Building, 300
Harrison Road, Berea, Ky. Call: (859) 986-9256 or (859)
986-2193.
LEXINGTON-Meeting for worship and First-day school
10:30 a.m. Sundays. 849 Price Ave., Lexington, KY 40508.
Telephone: (859) 254·3319.
47
LOUISVILLE-Meeting for worship 10:30 a.m. 3050 Bon Air
Ave., 40205. Telephone: (502) 452-6812.
OWENSBORO-Friends worship group. Call for meeting
time and location: Maureen Kohl (270) 281-Q170.
Louisiana
BATON ROUGE-Unprogrammed worship 11:30 a.m.
Sunday. 2303 Government St. Cler1<: Pam D. Arnold (225)
665-3560. <WWW.batonrougefriends.net>.
NEW ORLEAN$-Unprogrammed worship Sundays 10 a.m.
Nursery provided. 921 S. Carrolijon Ave. (504) 865-1675.
RUSTON-(Caddo Four States) Unprogrammed worship, call
(318) 251-2669 for information.
SHREVEPORT-(Caddo Four States) Unprogrammed
worship, Saturdays 10 a.m. in Texar1<ana, AR. For
information call (318) 459-3751.
Maine
BAR HARBOR AREA-Acadia Friends. Unprogrammed
worship and First-day school 9 a.m., Neighborhood House,
Northeast Harbor. (207) 288-4941 or (207) 288-8988.
BELFAST AREA-Unprogrammed meeting for worship, 10
a.m. Telephone: (207) 338-3080.
BRUNSWICK-Unprogrammed worship 10 a.m. 333 Maine
St. 725-8216.
CASCO-Quaker Ridge. Unprogrammed worship 10:30 a.m.
summer only. 1814 meetinghouse open to visrtors, S of ru.
11 near Hall's Funeral Home. (207) 693-4361 .
b DURHAM-Friends Meeting, on oorner of 532 Quaker
Meetinghouse Rd. and ru 125, (207) 522-2595, semiprogrammed meeting for worship, 10:30 a.m.
FARMINGTON AREA-Unprogrammed meeting for worship,
10-11 a.m. 227 Main St., Farmington. Telephone: (207)
n8-3168 or (207) 645-2845.
LEWISTON-Unprogrammed worship and First-day school
10 a.m., 111 Bardwell St. (Bates College Area). No meeting
July-August. Telephone: (207) 933-2933.
MIDCOAST-Unprogrammed meeting tor worship, First-day
school, 10 a.m. Friends meetinghouse, Damariscotta. Watch
for signs to the meetinghouse on ru. 1. Coming from the
south on Rt. 1, tum left onto Belvedere Rd., right if coming
from the north. (207) 563-3464 or 371-2447.
ORONO-Unprogrammed meeting for worship 10 a.m.
Orono Senior Center. (207) 862-3957. (207) 285-n46.
PORTLAND-Unprogrammed worship, First-day school, 8
and 10:30 a.m. 1837 Forest Ave. (Ate. 302). Call for
summer hours (207) 797-4720.
VASSALBORO-Unprogrammed meeting for worship 10
a.m. Friends Meetinghouse, Stanley Hill Road, East
Vassalboro. (207) 923-3572.
WATERBORO-Unprogrammed worship, 9 a.m., 2
Sundays/mo. FMI (207) 282-2717 or (207) 967-4451.
WHmNG-Cobscook Meeting, unprogrammed. Worship and
child care 10 a.m. (207) 733-2068.
Maryland
ADELPHI-Worship 10 a.m. Sunday. Sunday school10:20
a.m. (Fourth Sunday at 10 a.m.). Addrtional worship: 9-9:40
a.m. 1st, 2nd, 4th, and 5th Sunday. 7:30 p.m. each
Wednesday. Singing 9-10 a.m. 3rd Sunday. Nursery. 2303
Metzerott, near u. of Md. (301) 445-1114.
ANNAPOLIS-351 Dubois Rd. Worship 11 a.m. Phone: (410)
573-0364.
b BALTIMORE-Stony Run: worship 9:30 and 11 a.m.
except 8:30 and 10 a.m. July and August. 5116 N. Charles
St. 435-3n3. Homewood: worship and First-day school
10:30 a.m. year round. 3107 N. Charles St. (410) 235-4438.
Fax: (410) 235-6058. E-mail: <homewoodfriends@verizon
.net>.
b BALTIMORE/SPARKS-Gunpowder Meeting. Worship
and First-day school1 1 a.m. Call for directions. Phone:
(410) 472-4583.
b BETHESDA-Worship, First-day school, and childcare at
11 a.m. on Sundays; mtg tor business at 9:15a.m. 1st Sun.;
worship at 9:30 a.m. other Suns. Washington, D.C. metro
accessible. On Sidwell Friends Lower School campus,
Edgemoor Lane and Beverly Rd. (301) 986-8681.
<WWW.bethesdalriends.org>.
CHESTERTOWN-Chester River Meeting, 124 Philosophers
Terrace. Worship 11 a.m. Cler1<: Anne Briggs, 220 N. Kent
St., Chestertown, MD 21620. (410) ns-1746.
DARLINGTON-Deer Creek Meeting. Worship 10 a.m. Cler1<,
Henry S. Holloway, (41 0) 457-9188.
EASTON-Third Haven Meeting, 405 S. Washington St. 10
a.m. Sun., 5:30p.m. Wed. Anne Rouse, cler1<, (410) 8275983 or (410) 822-o293.
b ELILICOTT CITY-Patapsco Friends Meeting, MI. Hebron
House, 10:30 am.. First-day school, weekly simple meal. (410)
46!H>554. Worship is held each week at: Hagerstown-South
Mountain Friends Fellowship, Ma!yland Correctionallnstrtute.
FALLSTON-Utile Falls Meeting, 719 Old Fallston Rd.
Worship 10:30 a.m. John C. Love, clerk, (410) 8n-3015.
FREDERICK- Sunday worship 10:30 a.m. First-day school
10:45 a.m. Wednesday 7 p.m. 723 N. Mar1<et St. (301) 6311257.
SALISBURY-Unprogrammed worship 11 a.m. Carey Ave. at
Glen. (410) 749·9649.
b SANDY SPRING-Meetinghouse Road off Md. ru. 108.
Worship Sundays 9:30 and 11 a.m. and Thursdays 7:30
p.m. Classes Sundays 11 a.m. First Sunday of month
worship 9:30 a.m. only, followed by meeting for business.
Phone (301) n4-9792.
SENECA VALLEY-Preparative Meeting 11 :30 Kerr Hall,
Boyds. Children's program and weekly potluck. (301 ) 5407828.
SOUTHERN MARYLAND-Patuxent Friends Meeting.
Worship 10 a.m. 12220 H.G. Trueman Rd., P.O. Box 536,
Lusby, MD 20657. (410) 394-1233.
<WWW.patuxentfriends.org>.
UNION BRIDGE-Pipe Creek Meeting. Worship 10 a.m. P.O.
Box 487, Union Bridge, MD 21791. (301) 831-7446.
Massachusetts
ACTON-Worship and First-day school 10 a.m. Minute Man
Arc, 1269 Main St., West Concord (across from Harvey
Wheeler). Cler1<: Ann Armstrong, (978) 263-8660.
AMESBURY-Worship 10 a.m. 120 Friend St. Call (978)
463-3259 or (978) 388-3293.
AMHERST-GREENFIELD-Mount Toby Meeting. Worship
and First-day school10 a.m. 194 Long Plain Rd. (rue 63),
Leverett. (413) 548-9188 or cler1< (413) 253-3208.
ANDOVER-LAWRENCE-Worship: 1st, 3rd Sundays of
month at 2 p.m. Veasey Memorial Par1< Bldg, 201
Washington St., Groveland; 2nd, 4th Sundays of month at
9:30a.m. SHED Bldg, 65 Phillips St., Andover. (978) 4703580.
BOSTON-Worship 10:30 a.m. First Day. Beaoon Hill
Friends House, 6 Chestnut St., Boston, 02108. Phone: 2279118.
CAMBRIDGE-Meetings Sundays 10:30 a.m. and 5 p.m.;
Forum at 9:30 a.m. 5 Longfellow Par1< (near Harvard Sq., off
Brattle St.). Phone: (617) 878-6883.
CAMBRIDGE-Fresh Pond Monthly Meeting. Worship and
First-day school 10 a.m. Cambridge Friends School, 5
Cadbury Road
FRAMINGHAM-Worship 10 a.m. First-day school. Year
round. 841 Edmands Rd. (2 mi. west of Nobscot traffic
lights). Wheelchair accessible. (508) 8n-1261.
b GREAT BARRINGTON-South Ber1<shire Meeting.
Unprogrammed: 10:30 a.m. First Day. 280 State Rd. (Rt.
23). Phone: (413) 528-1230.
b LENOX-Friends Worship Group, 10:30 a.m., Little
Chapel, 55 Main St. (413) 637-2388.
MARTHA'S VINEYARD-Unprogrammed 11 a.m. Hillside
Village, Edgartown Rd. (508) 693-1834.
b MATTAPOISETT-Unprogrammed 9:30a.m., Marion Road
(rue. 6). All are welcome. (508) 758-3579.
NANTUCKET-Unprogrammed worship each First Day, 10
a.m., Fair Street Meetinghouse, (508) 228-o136.
NEW BEDFORD-Unprogrammed meeting for worship 10
a.m. 83 Spring St. Phone (508) 990-o710. All welcome.
NORTH SHORE-Worship and First-day school10 a.m. Glen
Urquhart School, Beverly Farms, Mass., (978) 283-1547.
b NORTHAMPTON-Worship 11 a.m., adult discussion 9:30;
childcare. 43 Center Street. (413) 584-2788. Aspiring to be
scent-free.
SANDWICH-East Sandwich Meetinghouse, 6 Quaker Rd.,
N of junction of Quaker Meetinghouse Rd. and rue. 6A.
Meeting for worship Sunday 10 a.m. (508) 888-7629.
SOUTH SHORE-Worship and First-day school10 a.m. New
England Friends Home, 88 Tur1<ey Hill La., Hingham. (617)
749-3556 or Cler1<, Henry Stokes (617) 749-4363.
WELLESLEY-Meeting for worship and Sunday school
10 a.m. at 26 Benvenue St. Phone: (781) 237-Q268.
b WEST FALMOUTH-Meeting for worship 10 a.m. Sunday.
574 W. Fal. Hwy I Ate. 28A. (508) 398-3n3.
WESTPORT-Worship Sundays 10 a.m. 938 Main Road.
(508) 636-4963.
WORCESTER-Unprogrammed meeting for worship, child
care and religious education, 11 a.m. 901 Pleasant St.
Phone: (508) 754-3887.
YARMOUTH-Friends Meeting at 58 North Main Street in
South Yarmouth, Cape Cod, welcomes visitors for worship
at 10 a.m. each Sunday. (508) 398-3m.
Michigan
b ANN ARBOR-Unprogrammed worship 9 a.m. (except 3rd
Sunday) and 11 am. Meetinghouse, 1420 Hill St., ollice: (734)
761-7435. Cler1<: 995-0803. <WWW.annarborfriends.org>;
guestroom: <qhrc_apply@umich.edU> or (734) 846-6545.
BIRMINGHAM-Meeting 10:30 a.m. Brookside School
Theatre. N.E. comer Lone Pine Rd. & Cranbrook Rd.,
Bloomfield Hills. Summer: Springdale Par1<, (end of)
Strathmore Rd., (248) 3n-8811. Cocler1<: Bill Kohler(248)
588-1441 .
b DETROIT-First Day meeting 10:30 a.m. Call341- 9404,
or write 4011 Norfolk, Detroit, Ml 48221 , for information.
b EAST LANSING-Red Cedar Friends Meeting.
Unprogrammed worship and First-day school, 12:30 p.m.
Edgewood UCC Chapel, 469 N. Hagadorn Rd., E. Lansing.
Worship only, 9:30a.m. (except 1st Sunday of month),
Sparrow Wellness Center, 1st floor, 1200 East Michigan
Ave., Lansing. (517) 371-1047 or <redcedar.quaker.org>.
GRAND RAPIDS-Worship and First-day school 10 a.m.
(616) 942-4713 or 454-1642.
b KALAMAZOO-First-day school and aduij education 9:30
a.m. Meeting for worship 10:30 a.m. Friends Meetinghouse,
508 Denner. Phone: 349-1754.
MT.PLEASANT-Pine River Friends Meeting.
Unprogrammed worship 10 a.m., discussion 11 a.m.,
Wesley Foundation, 1400 S. Washington St. Don/Nancy
Nagler at (989) n2-2421 or <WWW.pineriverlriends.org>.
Minnesota
BRAINERD-Unprogrammed meeting and discussion,
Sundays. Call: (218) 963-2976.
b DULUTH-Superior Friends Meeting. 1802 E. 1st Street,
Duluth, MN 55812. Meeting for worship and First-day school
Sunday, 1o a.m. (218) 724-2659.
b MINNEAPOLIS-Minneapolis Friends Meeting,
4401 Yor1< Ave. South, Mpls., MN 55410. Call tor times.
(612) 926-6159. <WWW.quaker.org/minnfrn>.
NORTHFIELD-Cannon Valley Monthly Meeting. Worship
(unprogrammed) and First-day school, 10:30 a.m. Sundays.
First Sunday each month, meets in private homes. Other
Sundays, meets at 313 112 Division St. (upstairs), Northfield.
For information: Corinne Matney, 8851 Spring Creek Road,
Northfield, MN 55057. (507) 663-1048.
ROCHESTER-Worship First Day 9:30 a.m. Place: 11 9th St.
NE. Phone: (507) 287-8553. <WWW.rochestermnlriends
.org>.
b ST. PAUL-Prospect Hill Friends Meeting-near U of M
campus. Meets Sun. 4 p.m. Call (612) 379-7398, or (651)
645-3058 for more information.
ST. PAUL-Twin Cities Friends Meeting, 1725 Grand Ave.,
St. Paul. Unprogrammed worship Sunday at 8:30 a.m. and
11 a.m., Wednesday at 6:30 p.m. Call for times of Friends
Forum (adutt education), First-day school, and meeting for
worship with attention to business (651) ~5.
STILLWATER-St. Croix Valley Friends. Unprogrammed
worship at 11 a.m. (10 a.m. Summer). Phone: (651) 4397981 , n3-5376.
Mississippi
OXFORD-11 a.m., 400 Murray St., (662) 234-1602,
unprogrammed, First-day school, e-mail: <nan@olemiss.edU>.
Missouri
COLUMBIA-Discussion 9 :30 a.m., unprogrammed worship
10:30 a.m. 6408 Locust Grove Dr. (573) 474-1 827.
KANSAS CITY-Penn Valley Meeting, 4405 Gillham Rd. 10
a.m. Call: (816) 931-5256.
ROLLA-Worship 10:30 a.m., Wesley House, 1106 Pine (SE
comer of 12th and Pine). (573) 426-4848.
b ST. LOUI$-Meeting 10:30 a.m. 1001 Par1< Ave., St. Louis,
MO 63104. (314) 588-1122.
SPRINGFIELO-Sunrise Friends Meeting (unprogrammed).
Worship and First-day school11 :30 a.m. each First Day.
can tor location: (417) 860-1197.
Montana
BILLINGS-Call: (406) 252-5647 or (406) 658-2163.
GREAT FALL$-(406) 453-2714 or (406) 453-8989.
MISSOULA-Unprogrammed, Sundays, 11 a.m. winter, 10
a.m. summer. 1881 South 12th Street W. (406) 549-6276.
Nebraska
b CENTRAL CITY-Worship 9:30a.m. 403 B Ave. Cler1<:
Don Reeves. Telephone: (308) 946-5409.
KEARNEY-Unprogrammed worship group 2 p.m. 1st and
3rd First Days, Newman Center, 821 W. 27th St. Call (308)
237-93n.
LINCOLN-Unprogrammed worship 10:30 a.m. 3319 S. 46th.
Phone:(402) 488-4178.
OMAHA-Worship 9:45a.m., discussion 11 a.m., First-day
school available. (402) 305-6451 , 391-4765 for directions.
Nevada
LAS VEGA$-Unprogrammed worship group. Call (702)
615-3673.
RENO-Unprogrammed worship. For information, call: 3299400. website: <WWW.RenoFriends.org>.
New Hampshire
CONCORD-Worship 10 a.m. Children welcomed and cared
lor. Merrimack Valley Day Care Center, 19 N. Frurt St.
Phone: (603) 224-4748.
DOVER-Unprogrammed worship 10:30 am. 141 Central
Ave. Childcare available. Clerk, Jnana Hodson: (603) 7422110, or write: P.O. Box 124, S. Berwick, ME 03908.
GONIC-Worship 2nd and 4th First Day at 10 a.m. Corner of
Pickering Ad. and Quaker Lane. Cler1<: Shirley Leslie.
Phone: (603) 332-5472.
HANOVER-Worship and First-day school, Sundays,
10 a .m. Friends Meetinghouse, 43 Lebanon St. (next to high
school). Cler1<: Fran Brokow, (802) 649-3467.
june 2000
FRIENDS JOURNAL
KEENE-Friends Meeting, unprogrammed, 10 a.m. Children's
program and child care. 25 Roxbury St, Rear (YMCA Teen
Program Center), Keene, N.H. Call ((603) 352-5295 or 3575436.
NORTH SANDWICH-10:30 a.m. Contact: Webb, (603) 2846215.
b PETERBOROUGH-Monadnock Meeting at Peterborough/
Jaffery line, rte. 202. Unprogrammed meeting for worship,
First-day school and childcare 10:30 a.m. (603) 532-6203, 3
Davidson Rd., Jaffery, NH 03452. <WWW.monadnoddriends.org>.
WEARE-10:30. Quaker St., Henniker. Contact M. Baker,
(603) 478-5650.
New Jersey
ARNEY'S MT.-Worship, 10 a.m., 2nd and 4th First Days;
intersection of rtes. 668 and 669. Snowtime, call (609) 8948347.
ATLANTIC CITY AREA-Worship 11 a.m. All weloome! Call
for info: (609) 652-2637 or <WWW.acquakers.org> for
calendar. 437-A S. Pitney Rd., Galloway Twp. (Near
intersection of Pitney and Jimmy Leeds.)
BARNEGAT-Worship 10 a.m., 61 4 East Bay Ave. Visitors
weloome. (609) 698-2058.
CINNAMINSON-Westfield Friends Meeting, 2201 Riverton
Rd. Meeting for worship 11 a.m., First-day school t Oa.m.
(856) 829-7569.
CROPWELL-Meeting for worship 10 a.m. Old Marlton Pike,
one mile west of Marlton.
b CROSSWICK5-Meeting and First-day school 9:30 a.m.
(609) 298-4362.
DOVER-RANDOLPH-Worship and First-day school11 am.
Randolph Friends Meetinghouse, Quaker Church Rd. and
Quaker Ave. between Center Grove Rd. and Millbrook Ave.,
Randolph. (973) 627-{)651 .
GREENWICH-First-day school10:30 a.m., worship 11:30
a.m., Ye GreateSt, Greenwich. (609) 451-8217.
HADDONFIELD-Worship 10 a.m.; First-day school follows,
except summer. Babysitting provided during both. Friends
Ave. and Lake St. Phone: 428-6242 or 428-5779.
b MANASQUAN-Adun class 10 a.m., children's class and
meeting 11 a.m. Rte. 35 at Manasquan Circle.
MARLTON-See CROPWELL.
MEDFORD-Worship 10 a.m. First-day school10:30 a.m.
Union St Meetinghouse. Call (609) 953-8914 for info.
MICKLETON-Worship 10 a.m. Child Care. Kings Hwy at
Democrat Rd. (856) 845-7682.
MONTCLAIR-Meeting and First-day school1 1 a.m., except
July and Aug. 10 a.m. Park St and Gordonhurst Ave.
Phone: (973) 744-8320. Visitors weloome.
MOORESTOWN-118 E. Main St First-day meeting 10 a.m.
R.E. (including aduns) 9 a.m. (Sept-May). For other
information call (856) 235-1561.
MOUNT HOLLY-Meeting for worship 10 a.m. High and
Garden Sis. Visitors welcome. Call: (609) 261-7575.
MULLICA HILL-Main St. Sept-May First-day school
9:45 a.m., meeting for worship 11 a.m. Meeting only, June,
July, and Aug., 10 a.m.
NEW BRUNSWICK-Meeting and First-day school10:30
a.m. Meeting only July and Aug., 9:30a.m. 109 Nichol Ave.
at Hale St (732) 846-8969.
NEWTON-Meeting for worship 1o-11 a.m. each First Day.
Sundays. Haddon Ave. and Cooper St, Camden. Chris
Roberts (856) 428-0402.
PLAINRELD-Meeting for worship and First-day school
10:30 a.m. 225 Watchung Ave. at E. Third St. (908) 757-5736.
PRINCETON-Worship 9 and 11 a.m. First-day school
11 a.m. Oct-May. 470 Quaker Rd. near Mercer St (609)
737-7142.
QUAKERTOWN-Worship and First-day school10:30 a.m.
Box 502, Quakertown 08868. (908) 782-0953.
RANCOCAS-Worship 11 a.m., First-day school 10 a.m.
Summer schedule-worship only 10 a.m., 6115-9/15. 201
Main St., Rancocas (Village), NJ 08073. (609) 267-1265. Email: <e7janney@aol.com>.
RIDGEWOOD-Meeting for worship and First-day school
10:30 am. 224 Highwood Ave. (201) 445-8450.
SALEM-Meeting for worship 10:30 a.m., First-day school
9:30 a.m. East Broadway.
SEAVILLE-Meeting for worship 10 a.m. South Shore Rd.,
Fne. 9, Seaville. (609) 624-1165. Beach meeting in Cape
May-Grant St Beach 9 a.m. Sundays, June/Sept.
SHREWSBURY-Meeting for worship and First-day school
10:30 a.m. Fne. 35 and Sycamore. Phone: {732) 741-4138.
SOMERSET/MORRIS COUNTIE5-Somerset Hills Meeting,
Community Club, E. Main St, Brookside. Worship held 9
a.m. Sept-May. (908) 876-4491 .
SUMMIT-Meeting for worship and First-day school 11 a.m.
(July, Aug., 10 a.m.). 158 Southern Blvd., Chatham
Township. Vis~ors weloome.
TRENTON-Meeting for worship and primary First-day
school 10 a.m. 142 E. Hanover St (609) 278-4551.
TUCKERTON-Little Egg Harbor Meeting. Left side of
Fne. 9 traveling north. Worship 10:30 a.m.
FRlliNDS ]OURNAL]une2oo6
WOODBURY-First-day school10 a.m., meeting for worship
11:15 am. 140 North Broad St Telephone: (856) 845-5080,
~ no answer call 845-9516.
WOODSTOWN-First-day school9:15 a.m. Meeting for
worship 10:30 a.m. 104 N. Main Street (856) 769-9839.
New Mexico
ALBUQUERQUE-Meeting and First-day school10:30 a.m.
1600 5th St., N.W., (505) 843-6450.
GALLUP-Worship Group. (505) 495-5663.
LAS CRUCE5-Meeting for unprogrammed worship 10 a.m.
622 N.Mesqu~e . Call: (505) 647-1929.
SANTA FE-Meeting for worship, Sundays, 9 and 11 a.m.
Olive Rush Studio, 630 Canyon Rd. Phone: 983-7241.
SILVER CITY AREA-Gila Friends Meeting. 10 a.m. Call:
(505) 388-3478, 536-9711, or 535-2856 for location.
SOCORRO-Worship group, first, third, fifth Sundays, 10
a.m. Call: 835-Q013 or 835-0998.
TAOS-Giear1ight Worship Group. Sundays, 10:30 a.m. at
Family Resource Center, 1335 Gusdorf Rd, Ste. Q. (505)
758-8220.
New York
b ALBANY-Worship and First-day school ! ! a.m. 727
Madison Ave. Phone: 436-8812.
ALFRED-Meeting for worship 10:30 a.m. each First Day in
The Parish House, West University St. Vis~ us at
<WWW.alfredfriends.org>.
AMAWALK-Worship 10:30 a.m. Quaker Church Rd., N. of
Fne. 202-35, Yorktown Heights. (914) 923-1351.
BROOKLYN-Worship and First-day school11 a.m.
(childcare provided). 110 Schermerhorn St. For information
call (212) 777-8866 (Mon.-Fri., 9--5). Mailing address: Box
026123, Brooklyn, NY 11202.
BUFFALO-Worship 10:30 a.m. 72 N. Parade near Science
Museum. (716) 892-8645 for further information.
CATSKILL-t O a.m. worship. Rt 55, Grahamsville.
November-April in members' homes. (845) 434-3494 or
(845) 985-2814.
CENTRAL FINGER LAKES-Geneva vicinity/surrounding
counties. Unprogrammed meeting and First-day school. Call
for time and place: (585) 526-5196 or (607) 243-7077.
CHAPPAQUA-Unprogrammed meeting for worship and
First-day school 10:30 a.m. Rte. 120 Quaker Rd. (914) 2383170.
CLINTON-Mohawk Valley Monthly Meeting. New
Swarlhmoor Meeting House, Austin Rd., Clinton, NY 13323.
(315) 853-3035.
CLINTON CORNER5-BULLS HEAD-Oswego Monthly
Meeting. Worship and First-day school10:30 a.m. 1323
Bulls Head Road (Northern Dutchess County) 1/4 mile E of
Taconic Pky. (845) 876-3750.
CORNWALL-Worship~ childcare and First-day school,
10:30 a.m., Quaker Ave. Phone: 534-7474.
EASTON-Unprogrammed worship and First-day school 11
a.m. Fne. 40, 20 miles N of Troy. (518) 677-3693 or (518)
638-6309.
ELMIRA-10:30 a.m. Sundays. 155 West 6th St. Phone:
(607) 962-4183.
FLUSHING-Unprogrammed meeting for worship, First Day,
11 a.m. 137-16 Northern Boulevard, Rushing, NY 11354.
(718) 358-9636.
FREDONIA-Unprogrammed meeting 10:30 a.m. Call:
(716) 672-4427 or (716) 532-6022. Summer season
Chautauqua lnst. 9:30 a.m.
HAMILTON-Meeting for worship 10 a.m. Upperville
Meetinghouse, Route 80, 3 miles W of Smyrna. Phone:
Chris Rossi, (315) 691 -5353.
HUDSON-Unprogrammed meeting for worship every
Sunday at 10:30 a.m. Telephone: (518) 537-6618 or (518)
537-6617 (voice mail); e-mail: brickworks@juno.com.
ITHACA-Worship 11 a.m., Anabel Taylor Hall, Oct.-May,
worship 10:30 a.m., Hector Meeting House, Perry City Rd.,
June-Sept. Phone: 273-5421.
LONG ISLAND QUARTERLY MEETING-meetings normally
at 11 a.m.
BETHPAGE P.M.-second and fourth First Days
CONSCIENCE BAY M.M.-St. James. July and August
9:30a.m.
JERICHO M.M.
MANHASSET M.M.-10 a.m.
MATINECOCK M.M.-10 a.m.
PECONIC BAY E.M.-10:30 a.m. Southampton College
and 11 a.m. Greenport
SHELTER ISLAND E. M.-10:30 a.m. May to October
WESTBURY M.M.
Contact us at <clerk@longislandquaker.org> or (631)
271-4672. Our website is <WWW.nyym.org/liqm>.
NEW PALTZ-Worship, First-day school, and childcare 10:30
a.m. 8 N. Manheim. (845) 255-5791 .
NEW YORK CITY-Brooklyn Meeting at 110 Schermerhorn
Street: unprogrammed worship every Sunday at 11 a.m.
and every Tuesday at 6:30p.m.; Fifteenth Street Meeting at
221 East 15 Street (Rutherford Place), Manhattan:
unprogrammed worship every Sunday at 9:30 a.m. and 11
a.m. and every Wednesday at 6 p.m.; Manhattan Meeting at
15 Rutherford Place (15th Street), Manhattan: programmed
worship first, third, and fifth Sundays at 9:30a.m.;
Morningside Meeting at Riverside Church, 1Oth fl. :
unprogrammed worship every Sunday at 11 a.m.;
and Staten Island Meeting: worship 2nd and 4th Sundays at
10:30 a.m. Phone (212) 777-8866 (Mon.-Fri., 9--5) about
First-day schools, business meetings, and other information.
Downtown Manhattan Allowed Meeting: outdoors in lower
Manhattan, Thursdays 6-7 p.m. Jun&-Sept. For exact
location call (212) 787-3903.
OLD CHATHAM-Meeting for worship 11 a.m. Powell House,
Rte. 13. Phone (518) 794-Q259.
ONEONTA-Butternuts Monthly Meeting. Worship 10:30
a.m. first Sunday. (607) 432-9395. Other Sundays:
Cooperstown, 547-5450, Delhi, 829-6702; Norwich, 334-9433.
ORCHARD PARK-Worship and First-day school11 a.m.
East Quaker St. at Freeman Rd. (716) 662-5749.
POPLAR RIDGE-Worship 10 a.m. (315) 364-8102.
POTSDAM/CANTON-St. Lawrence Valley Friends Meeting,
(315) 386-4648.
b POUGHKEEPSIE-Meeting for worship and Sunday
school10 a.m. 249 Hooker Ave., 12603. (845) 454-2870.
PURCHASE-Meeting for worship and First-day school! 0:30
a.m. Purchase Street (Fn. 120) at Lake St. Meeting.
Telephone: (914) 946-0206 (answering machine).
b ROCHESTER-84 Scio St. Between East Avenue and E.
Main St. Downtown. Unprogrammed worship and child care
11 a.m. Adutt religious ed 9:45 a.m. Child RE variable.
6/15-9/7 worship 10 a.m. (585) 325-7260.
ROCKLAND-Meeting for worship and First-day school11
a.m. 60 Leber Rd., Blauven. (845) 735-4214.
SARANAC LAKE-Meeting for worship and First-day school;
(518) 891-4083 or (518) 891-4490.
SARATOGA SPRINGS-Worship and First-day school t O
a.m. Phone: (518) 399-5013.
SCARSDALE-Meeting for worship: 2nd Sundays 10 a.m.,
all other Sundays 11 a.m. year-round except August, when
all worship is at 11 a.m. First-day school, third Sunday in
September through second Sunday in June, at meeting for
worship times. 133 Popham Rd. (914) 472-1607 for
recorded message and current clerk.
SCHENECTADY-Meeting for worship and First-day school,
10 a.m. 930 Albany Street. (518) 374-2166.
STATEN ISLAND-Meeting for worship 2nd and 4th Sundays
at 10:30 a.m.128 Buel Ave. Information: (718) 720-0643.
SYRACUSE-Worship 10:30 a.m. 821 Euclid Ave. (315) 4761196.
b WESTBURY MM (L.I.}-Contact us at (631) 271-4672.
Our website is <Westburyquakers.org>.
North Carolina
ASHEVILLE-Unprogrammed meeting for worship and Firstday school tO a.m., forum and childcare 11 a.m. 227
Edgewood Rd. (828) 258-0974.
BEAUFORT-Unprogrammed. First and third Sundays, 2:30
p.m., St. Paul's, 209 Ann Street. Discussion, fellowship. Torn
(252) 728-7083.
BLACK MOUNTAIN-Swannanoa Valley Friends Meeting.
Unprogrammed worship 9:30 a.m. (828) 625-4901.
BOONE-Unprogrammed meeting for worship 10 a.m.
Michael Harless, clerk, (828) 263-QOOt .
BREVARD-Unprogrammed meeting for worship, 11 a.m.
(828) 884-7000.
CELO-Meeting 10:45 a.m., near Burnsville, off Rt. 80S, 455
Hannah Branch Rd., (828) 675-4456.
CHAPEL HILL-Meeting for worship 9 a.m. and 11:15 a.m.
First-day school 11:15 a.m. Childcare. During June, July,
and August, worship at 9 and 10:30 a.m. 531 Raleigh Rd.
Clerk: Carolyn Stuart, (919) 929-2287. Meetinghouse,
(919) 929-5377.
b CHARLOTTE-Unprogrammed meeting for worship and
First-day school tO a.m., forum 11 a.m. 570 w. Rocky River
Rd. (704) 559-4999.
DAVIDSON-tO a.m. Carolina Inn. (704) 892-3996.
DURHAM-Unprogrammed meeting and First-day school
10 a.m. 404 Alexander Ave. Contact clerk, (919) 419-4419.
FAYETTEVILLE-Unprogrammed worship, 5 p.m.; First Day
discussion, 6 p.m. 223 Hillside Ave. (910) 323-3912.
GREENSBORO-Friendship Meeting (unprogrammed), 1103
New Garden Rd. Worship and child care at 10:30 am. Call:
(336) 854-5155 or 851-2120.
GREENSBORO-New Garden Friends Meeting. Meeting for
worship: unprogrammed 9 a.m.; semi-programmed 11 a.m.
First-day school 9:30 a.m. Sallie Clotfeher, clerk; David W.
Bills, pastoral minister. 801 New Garden Road, 27410. (336)
292-5487.
GREENVILLE-Unprogrammed worship and First-day
school. (252) 758-8789.
HICKORY-Unprogrammed worship, First-day school 10:30
a.m., forum 11 :30 a.m. 125 3rd St. NE, Hickory, N.C., (828)
328-3334.
49
RALEIGH:Unprogrammed. Meeting for worship Sunday at
10 a.m., With First-day school for children. Discussions at 11
a.m. 625 Tower Street, Raleigh, N.C. (919) 821-4414.
WENTWORTHIREIDSVILLE..()pen worship and childcare
10:30 a.m. Call: (336) 349-5727 or (336) 427-3188.
WILMINGTON-Unprogrammed worship 11 a.m. Discussion
10 a.m., 202 N. 5th Street. Call (910) 251-1953.
WINSTON-SALEM-Unprogrammed worship 9:30 a.m. (336)
723-2997 or (336) 75().{)631 .
WOODLAND-Cedar Grove Meeting. First Day discussion
10 a.m., meeting tor worship 11 a.m. Call (252) 587-2571 or
(252) 587-3902.
North Dakota
FARGO-Unprogrammed meeting, 10:30 a.m. Sundays,
Call for currenl location. (701) 237.0702.
Ohio
AKRON-Unprogrammed worship, 10:30 a.m. Discussion,
9:30a.m. 216 Myrtle Place, Akron, OH 44303; (330) 3367043; <jwe@uakron.edU>.
ATHENS-10 a.m., 22 Birge, Chauncey (740) 797-4636.
CINCINNATI-Eastern Hills Friends Meeting, 1671 Nagel
Road, Sunday 10 a.m. (513) 474-9670.
CINCINNATI-Community Meeting (United FGC and FUM),
3960 Winding Way, 45229. Worship from silence and Firstday school10 a.m. Quaker-house phone: (513) 861-4353.
Usa Cayard, clerl<.
CLEVELAND-Meeting for worship and First-day school11
a.m. 10916 Magnolia Dr. (216) 791-2220.
COLUMBUs-Unprogrammed meeting 10:30 a.m. 1954
Indianola Ave.; (614) 291-2331 .
DAYTON-Friends meeting FGC. Unprogrammed worship
and First-day school 9:30 a.m. 1717 Salem Ave. At Mack
Memorial Church of the Brethren. Phone: (937) 847-<l893.
DELAWARE-Unprogrammed meeting and First-day school,
10 a.m., the music room in Andrews House, at the oorner of
W. Winter and N. Franklin Streets. Meets from September to
May; for summer and 2nd Sundays, call (740) 362-8921.
GRANVILLE-Unprogrammed meeting at 10 a.m. For
information, call (740) 587-1070.
KENT-Meeting for worship and First-day school10:30 a.m.,
UCM lounge, 1435 East Main Street. David Stilwell. Phone:
(330) 670-Q053.
MARIETTA-Mid-Ohio Valley Friends, Betsey Mills library,
300 Fourth St., first Sunday each month. 10:30 a.m. Phone:
(740) 373-5248.
NORTHWEST OHIO.Broadmead Monthly Meeting FGC.
Unprogrammed worship groups meet at:
BLUFFTON-Sally Weaver Sommer, (419) 358-5411 .
FINDLAY-Joe Davis, (419) 422-7668.
SIDNEY-(937) 497-7326, 492-4336.
TOLEDO-Janet Smith, (419) 874-8738, <janet@evanssmith.uS>.
<!> OBERLIN-Unprogrammed worship Sundays, when
Oberlin College is in session: 9:30a.m. Kendal at Oberlin
and 10:30 a.m. A.J. lewis Environmental Bldg., 122 Elm St.,
Oberlin. Other times 10:30 a.m., Kendal at Oberlin. Midweek
worship Thursdays, 4:15 p.m., Kendal at Oberlin. Call (440)
n4-8175 or <randcbim@juno.com>.
OXFORD-Unprogrammed worship and First-day school,
10 a.m. (513) 524-7426 or (513) 523-1061.
WAYNESVILLE-Friends meeting, First-day school
9:30a.m., unprogrammed worship 10:45 a.m. 41h and High
Sts. (513) 897-5946, 897-8959.
WILMINGTON-Campus Meeting (FUMIFGC), Thomas Kelly
Center, College St. Unprogrammed worship 10:30 a.m.
year-round.
WOOSTER-Unprogrammed meeting and First-day school
10:45 a.m. SW comer College and Pine Sts. (330) 2648661or (330) 262-3117.
<!>YELLOW SPRINGS-Unprogrammed worship, FGC, 11
a.m. Rockford Meetinghouse, President St. (Antioch
campus). Clerk: Dale Blanchard, (937) 767-7891 .
Oklahoma
OKLAHOMA CITY-Friends Meeting. Unprogrammed
meeting for worship 7 p.m. Sundays in parlor at 2712 N.W.
23rd (St. Andrews Presb.). (405) 631-4174.
STILLWATER-Unprogrammed meeting for worship 11 a.m.
For information call (405) 372-5892 or 372-4839.
TULSA-Green Country Friends Meeting. Unprogrammed
worship 3:15p.m. Forum 4:30p.m. For information, call
(918) 743-6827.
Oregon
ASHLAND-South Mountain Friends Meeting, 543 S.
Mountain Ave., (541) 482-o814. Silent meeting for worship
11 a.m. Sundays (9:30 a.m. June, July, August). Child
program and child care available. Adu~ programs at 9:30
a.m. Pat Sciutto, clerk. <Uplands@mind.net>.
BEND-Central Oregon Worship Group, unprogrammed
worship. (541) 923-3631 or (541) 330-6011.
<':>BRIDGE CITY-West Portland. Worship at 10 a.m., Firstday school at 10:15 a.m. <WWW.bridgecitymeeting.org>.
(503) 230-7181 .
<':> CORVALLI5-Meeting for worship 11 a.m. 3311 N.W. Polk
Ave. Phone: 752-3569.
<!> EUGENE-Meeting for worship 9 a m. and 11 a.m.
Sunday. 2274 Onyx St. Phone: 343-3840.
FLORENCE-Unprogrammed worship (541) 997-4237.
PORTLAND-Mu~ah Monthly Meeting, 4312 S.E. Stark.
Worship al8:30 and 10 a.m. First-day school at 10 a.m.
Phone: (503) 232-2822.
FANNO CREEK WORSHIP GROUP-Worship, 10:30
a.m. at Dant House, Catlin Gabel School, 2nd and 4th
Sunday. 8825 S.W. Barnes Road. Contact Sally Hopkins,
(503) 292-8114.
HOOD RIVER AND THE DALLE5-Mountain View
Worship Group-1 0 a.m. worship on first and third
Sundays al 601 Union Street, The Dalles, Oreg. Contact
lark Lennox, (541) 296-3949.
SALEM-Meeting for worship 10 a.m., forum 11 a.m. 490
19th St. NE, phone (503) 399-1908 for information.
Pennsylvania
ABINGTON-First-day school (summer-<>utdoor meeting)
9:45 a.m., worship 11 :15 a.m. Childcare. Meetinghouse
RdJGreenwood Ave., Jenkintown. (E of York Rd., N of
Philadelphia.) (215) 884-2865.
BIRMINGHAM-Meeting for worship and First-day school 10
a.m. 1245 Birmingham Rd. S of West Chester on Ate. 202
to Ate. 926, tum W to Birmingham Rd., tum S 1/4 mile.
BUCKINGHAM-Worship and First-day school, 10:30 a.m.
5684 York Rd. (Ate. 202-263), Lahaska. (215) 794-7299.
CARLISLE-252 A Street, 17013; (717) 249-8899. Bible
Study 9 a.m. Meeting and First-day school, 10 a.m.
CHAMBERSBURG-Meeting for worship 10:30 a.m., 630
Undia Drive. Telephone (717) 261.0736.
CHELTENHAM-see Philadelphia listing.
CHESTER-Meeting for worship 10:45 a.m., Sunday. 24th
and Chestnut Sts. (610) 874-5860.
CONCORD-Worship and First-day school 11 :15 a.m. At
Concordville, on Concord Rd. one block S of Ate. 1.
CORNWALL-(Lebanon Co.) Friends worship group,
meeting for worship First Days 10 a.m. Call (717) 274-9890
or (717) 273-6612 for location and directions.
DOWNINGTOWN-First-day school (except summer
months) and worship 10:30 a.m. 800 E. Lancaster Ave.
(south side old Ate. 30, 112 mile E of town). (610) 269·2899.
<':> DOYLESTOWN-Meeting for worship and First-day school
10 a.m. 95 East Oakland Ave. (215) 348·2320.
DUNNINGS CREEK-10 a.m. 285 Old Quaker Church Rd.,
Fishertown. (814) 839-2952. <jmw@bedford.net>.
ELKLAND-Meeting located between Shunk and Forksville
on Rt. 154. 11 a.m. June through September. (570) 9243475 or 265-5409.
ERIE-Unprogrammed worship. Call: (814) 866-o682.
EXETER MEETlNG-191 Meetinghouse Rd., 1.3 miles N of
Daniel Boone Homestead, Exeter Township, Berks County,
near Birdsboro. Worship 10:30 a.m. Clerk: Edward B.
Stokes Jr. (61 0) 889-4083.
FALLSINGTON (BUCKS COUNTY)-Friends Meeting, Inc.
Main St. Meeting for worship 11 a.m. FIVe miles from
Pennsbury reoonstructed manor home of William Penn.
GAP-Sadsbury Meeting. Unprogrammed worship 10:15
a.m. First-day school. Simmontown Rd., off Ate. 41 , Gap,
Pa. Call (610) 593-7004.
GOSHEN-Worship 10:45 a.m., First-day school 11 a.m., SE
comer Ate. 352 and Paoli Pike, West Chester. (610) 6924281.
<':>GWYNEDD-Worship 9 a.m. and 11 :15 a.m. FDS 9:45
a.m. Business meeting 3rd First Day of the month 9 a.m.
Sumneytown Pike and Ate. 202. Summer worship 9 :30 a.m.
No FDS. (215) 699-3055. <gWyneddfriends.org>.
HARRISBURG-Worship 11 a.m., First-day school and adult
education (Sept. to May) 9:45a.m. 1100 N 6th St. (717)
232-7282. <WWW. harrisburgfriends.org>.
HAVERFORD-First-day sch-ool10:30 a.m., meeting for
worship 10:30 a.m., Fifth-day meeting for worship 10 a.m. at
the College, Commons Room. Buck Lane, between
Lancaster Pike and Haverford Rd.
b HAVERTOWN-Old Haverford Meeting. East Eagle Rd. at
St. Denis Lane, Havertown; First-day school and adu~
forum, 10 a.m., meeting for worship 11 a.m.
HORSHAM-First-day school (except summer) and worship
10:30 a.m. Ate. 611 and Meetinghouse Road.
HUNTINGDON-Unprogrammed meeting for worship, 10:30
a.m., for location/directions call (814) 669-4127.
INDIANA-Meeting 10:30 a.m., (724) 349-3338.
KENDAL-Worship 10:30 a.m. Kendal Center, Library. U.S.
Ate. 1, 3112 mi. S of Chadds Ford, 11/4 mi. N of Longwood
Gardens.
KENNETT SQUARE-on Ate. 82, S of Ate. 1 at Sickles St.
First-day school9:45 a.m., wOrship 11 a.m. (610) 444-1012.
Find us at <WWW.pym.org>.
LANCASTER-Meeting and First-day school 10 a.m. 110
Tulane Terr. (717) 392·2762.
LANSDOWNE-First-day school and activtties 10 a.m.
Meeting for worship 10 a.m. Lansdowne and Stewart Aves.
Telephone: (610) 623-7098. Clerk: (610) 660-o251 .
b LEHIGH VALLEY-BETHLEHEM-Worship and First-day
school 9 :30 a.m. Programs for all ages 10:45 a.m. On PA
512, 4116 Bath Pike, 112 mile N of US 22. (61 0) 691-3411 .
LEWISBURG-Meeting for worship and children's First-day
school at 10: 30 a.m. Sundays. E-mail <iewisburgfriends
@yahoo.com> or call (570) 522.0183 for current location.
LONOON GROVE-Meeting 9:30 a.m., childcare/First-day
school 10:30 a.m. Newark Rd. and rte. 926., 5 miles W of
Kennett Square. (610) 268-8466.
MAKEAELD-Worship 10-10:30 am. First-day school
10:30-11 :30. E of Dotington on Mt. Eyre Rd.
MARSHALLTON-Bradford Meeting (unprogrammed), Ate.
162, 4 mi. W of West Chester. 11 a.m. 692-421 5.
MEDIA-Worship 11 a.m. (10 a.m. July-Aug.) Joint First- day
school 9:30 a.m. at Media, Sept.-Jan., and at Providence,
Feb.-May, 125 W. Third St.
MEDIA-Providence Meeting, 105 N. Providence Rd.
(610) 566-1308. Worship 11 a.m. Joint First-day school9:30
at Providence, Feb.-June and at Media, Sept.-Jan.
MERION-Meeting for worship 11 a.m., First-day school
10:15 except summer months. Babysitting provided.
Meelinghouse Lane at Montgomery.
MIDDLETOWN· Meeting for worship 11 a.m. First-day
school 10 :30-11 :30 a.m. Adu~ education 10:30-11 a.m.
Delaware County, Ate. 352, N of Lima. Clerk, Thomas
Swain (610) 399-19n.
MIDDLETOWN AT LANGHORNE (Bucks Co.)-First-day
school9:45 a.m. (except summer), meeting for worship 11
a.m (10 a.m. in Seventh and Eighth Months) on First days,
and 7 p.m. (year-round) on Fourth days. 453 W. Maple Ave.,
Langhorne, PA 19047. (215) 757-5500.
<':> MILLVILLE-Worship 10 a.m., First-day school11 am.
351 E. Main St. <WWW.milvillefriends.org>, (570) 441-8819.
b NEWTOWN (Bucks Co.)-Worship 11 a.m. First-day
school for adu~s and children, 9 :45 am. In Summer,
worship 10 a.m., no First-day school. 219 Court St. (215)
968-1655, <WWW.newtownfriendsmeeting.org>.
NEWTOWN SQUARE (Del. Co.)-Worship 10 a.m. Ate. 252
N of Ale. 3. (610) 356-4n8.
NORRISTOWN-Meeting for worship and First-day school 10
a.m. at Swede and Jacoby Sts. (610) 279-3765. P.O. Box
823, Norristown, PA 19404.
OXFORD-First-day school10 a.m., worship 11 a.m. 260 S.
3rd St., Oxford, PA 19363. (61 0) 932-8572.
PENNSBURG·Unami Monthly Meeting meets First Days at
11 a.m. Meetinghouse at 5th and Macoby Sts. Bruce
Grimes, clerk: (215) 234-8424.
PHILADELPHIA-Meetings for worship Sunday 10:30 a.m.
unless specified otherwise. • indicates clerk's home phone.
BYBERRY-3001 Byberry-Southampton Rd., 19154. (215)
637-7813'. Worship 11 a.m. (June-Aug. 10 a.m.)
CENTRAL PHILADELPHIA-15th & Cherry Sts., 19102.
(215) 241-7260. Worship 11 a.m. (July-Aug. 10 am.)
CHELTENHAM-Jeanes Hosp. grnds., 19111.
(215) 947-6171 . Worship 11:30 am. (Jul.-Aug. 10:30 am.)
CHESTNUT HILL-100 E. Mermaid Lane, 19118.
(215) 247-3553.
FRANKFOR0-1500 Orthodox St., 19124. Meeting starts
at 10 a.m. (215) 533-5523.
GERMANTOWN-47 W. Cou~er St., 19144.
(215) 951 -2235. (August at Green Street.)
GREEN STREET-45 W. School House Lane, 19144.
(215) 844-4924. (July at Germantown.)
MM OF FRIENDS OF PHILADELPHIA-4th and
Arch Sts., 19106. (215) 625-o627
UNITY-Unity and Wain Sts., 19124.
(215) 295-2888'. Worship 7 p.m. Fridays.
PHOENIXVILLE-Schuylkill Meeting. Rt. 23 and Whitehorse
Roads, Phoenixville, PA 19460. (610) 933-8984. Forum 9
a.m., worship 10 a .m.
<!> PITTSBURGH-Meeting for worship 9 a.m. and 10:30 a.m.
First-day school10:30 a.m.; 4836 Ellsworth Ave. (412) 6832669.
PLUMSTEAD-Meeting for worship and First-day school
9:30a.m. (215) 822·2299.
PLYMOUTH MEETING-Worship, First-day school 11:15
a.m. Germantown Pike and Butler Pike.
POCON05-Sterling-Newfoundland. Worship group under
the care of North Branch (Wilkes-Barre) Meeting. (570) 6892353 or 689-7552.
QUAKERTOWN-Richland Monthly Meeting, 244 S. Main
St., First-day school and meeting for worship 10:30 a.m.
b RADNOR-Meeting for worship 10 a.m. year-round. Firstday school also 10 a.m. except summer. Conestoga and
Sproul Roads (Ate. 320), Villanova, Pa. (610) 293-1153.
READING-First-day school10 a.m., meeting 10:15 a.m. 108
North Sixth St. (61 0) 372-5345.
SOLEBURY-Worship 10 a.m., First-day school10 am.
Sugan Rd., 2 miles NW of New Hope. (215) 297-5054.
SOUTHAMPTON (Bucks Co.)-Worship and First-day
school 10 a.m., adu~ forum 11 a.m. Street and Gravel Hill
Ads. (215) 364.0581.
SPRINGFIELD-Meeting 11 a .m. 1001 Old Sproul Rd.,
Springfield, PA 19064. Phone: (610) 544-0742.
june 2006 FRIENDS j OURNAL
b STATE COLLEGE-Early and late worship 8:30 and 11
a.m Children's programs 10:45 a.m. Adu~ discussion on
most Sundays at 9:45 am. 611 E. Prospect Ave., State
College, PA 16801, phone (814) 237·7051 .
SWARTHMORE-Meeting and First-day school10 a.m. 12
Whittier Place, off Route 320.
TOWANDA-Meeting for worship, unprogrammed. Sundays
at 10:30 a.m. Summer variable. For location/Summer
schedule, call (570) 265-6406, (570) 888·7873, or (570)
746-3408.
UPPER DUBLIN-Worship & First-day school 10 a.m. Fort
Washington Ave. & Meetinghouse Rd., near Ambler. (21 5)
653.0788.
VALLEY-1121 Old Eagle School Ad., Wayne (North of
Swedesford Rd.). Worship and First-day school 10 a.m.,
forum 11 :10 a.m. Close to Valley Forge, King of Prussia,
Audubon, and Devon. (610) 688·3564.
WELLSVILLE-Warrington Monthly Meeting, worship 11 a.m.
Ate. 74 east. Call (717) 432-4203.
WEST CHESTER-First-day school 10:30 a.m., worship
10:30.425 N. High St. Caroline Helmuth, (610) 696-o491.
WEST GROVE-Meeting for worship 10 a.m. 153 E.
Harmony Road, P.O. Box 7, 19390.
WESTTOWN-Meeting for worship 10:30 a.m. Sunday.
Westtown School campus, Westtown, PA 19395.
WILKE5-BARRE-North Branch Monthly Meeting. Wyoming
Seminary Lower School, 1560 Wyoming Ave., Forty Fort.
Sunday school 10 a.m., worship 11 a.m. For summer and
vacations, phone: (570) 824-5130.
WILLISTOWN-Worship and First-day school10 a.m. 7069
Goshen Rd. (at Warren Ave.), Newtown Square, 19073.
Phone: (610) 356-9799.
WRIGHTSTOWN-Ate. 413 at Penns Park Road (533
Durham Road, 18940). Meeting for worship 10 a.m.
Children's First-dayschool10:15 a.m. (215) 968-3994.
YARDLEY-Meeting for worship 10 a.m. First-day school
follows meeting during winter months. North Main St.
YORK-Unprogrammed meeting for worship, 11 a.m.
Worship sharing, 9:30 a.m.135 W. Philadelphia St. (717)
845-3799.
Rhode Island
AUSTIN-Meeting for worship, Sunday 11 a.m., Hancock
Recreation Center, 811 E. 41st (W of Red River), Austin,
Tex. Supervised activities and First-day school lor young
Friends. (512) 452-1841.
CORPUS CHRISTl·Costal Bend Friends Meeting, meets
1-2 Sundays per month at 2 p.m. Contact Beverly at (361)
888·4184 lor information.
DALLAS-Unprogrammed meeting lor worship Sundays 10
a.m. 5828 Worth St. (214) 821·6543.
<WWW.scym.org/dallaS>.
EL PASO-Meeting at 10 a.m. Sunday. 2821 Idalia,
El Paso, TX 79930. Phone: (915) 546-5651 . Please leave a
message.
FORT WORTH-Unprogrammed meeting 11 a.m. Sundays
at Wesley Foundation, 2750 W. Lowden. First-day school
also at 11 a.m. (817) 531-2324 or 299-8247.
GALVESTON-Worship, First Day 11 a.m.; 1501 Post Office
St. Gerald Campbell, Cle~. (409) 762-1785.
HILL COUNTRY-Unprogrammed meeting 10 a.m., June to
September 10:30 a.m., discussion 11 a.m. Unitarian
Fellowship Bldg., 213 Lorna Vista, Kerrville, Tex. Catherine
Matlock (830) 257·5673.
HOUSTON-Uve Oak Meeting. Sundays 8:30 and 10:30
a.m. Wednesdays: Discussion 7 p.m., meeting for worship
IH3:30 p.m. Childcare and First-day school lor children are
available. 1318 W. 26th St. {713) 862-6685.
LUBBOCK-Unprogrammed worship, Sunday afternoons
lrom 2 to 3 p.m. Grace Presbyterian Church, 4820 19th St.
(806) 783·9028/(806) 791-4890. <l'lttp:llwww.finitesite.corn
t1riendsmeeting>.
RIO GRANDE VALLEY-Unprogrammed worship 10:30 a.m.
Sundays. For location call Carol J. Brown (956) 686-4855.
SAN ANTONIO-Unprogrammed worship 10 a.m.
Discussion 11 a.m. at 7052 N. Vandiver. Mail: P.O. Box
6127, San Antonio, TX 78209. (210) 945-8456.
TEXARKANA-Unprogrammed Meeting lor Worship,
Saturdays 10 a.m. Miller County Senior Citizen Center, 1007
Jefferson. For information call: (903) 792-3598.
Utah
PROVIDENCE-Meeting for worship 10 a.m. each First Day.
99 Morris Ave., comer of Olney St. (401) 331-4218.
SAYLESVILLE-Worship 10:30 a.m. each First Day. UncolnGreat Rd. (Ate. 126) at River Rd.
WESTERLY-Unprogrammed worship and First-day school
10:30 a.m. 57 Elm St. (401) 348-7078.
WOONSOCKET-Smithfield Friends Meeting, 108 Smithfield
Road, (Ate 146-A). Worship each First Day at 10:30 a.m.
(401) 762-5726.
LOGAN-Unprogrammed meeting and First-day school10
a.m. The Whittier Center, 300 North and 400 East.
Telephone: (435) 753-1299.
MOAB-Unprogrammed meeting and First-day school 10
a.m. Seekhaven, 81 N. 300 East. (435) 259-8664.
SALT LAKE CITY-Unprogrammed meeting and First-day
school 10 a.m, at 171 East 4800 South. Telephone: (801)
359-1506 or 582.0719.
South Carolina
BENNINGTON-Worship, Sundays 10 a.m., Senior Service
Center, 124 Pleasant St., 1 block north, 112 block east of
intersection of Ate. 7 and Main St. (At. 9). (802) 442-6010.
BURLINGTON-Worship 11 a.m. Sunday, noon Wednesday
at 173 North Prospect St. Call: (802) 660-9221 about
religious ed.
b MIDDLEBURY-Worship 10 a.m. at Havurah House, 56 N.
Pleasant St., Middlebury. (802) 388-7684.
PLAINFIELD-Each Sunday at 10:30 a.m. Call Alan Taplow,
(802) 454-4675.
PUTNEY-Worship, Sunday, 8:30 and 11 a.m. Adu~
discussion, 9:45a.m. Singing, 10:45 a.m. Children's
program, 11:15 a.m. Ate. 5, north of village, Putney. (802)
258-2599.
SOUTH STARKSBORO-unprogrammed worship and First·
day school Sundays 9:30 a.m. Singing 9 a.m. Call Robert
Turner (802) 453-4927.
WILDERNESs-Meeting lor worship 10 a.m. in Shrewsbury
Library, 98 Town Hill Road, Cuttingsville. Call Kate Brinton,
(802) 228·8942, or Chris O'Gorman. (802) 775·9552.
CHARLESTON-Meeting lor worship Sundays 1G-11 a.m.
For latest location, call: (843) 723-5820,
e-mail: <eontact@CharlestonMeeting.coi'Tl>,
website: <l'lttp:llwww.CharlestonMeeting.coi'Tl>.
b COLUMBIA-Meeting lor worship and First-day school
10 a.m., forum 11 :30 a.m., Harmony School, 3737 Covenant
Ad., (803) 252-2221. Visitors welcome.
GREENVILLE-Unprogrammed, worship 1:30 p.m., First
Christian Church, 704 Edwards Ad. (864) 895-7205.
HOARY-Worship Sundays, 10:30 a.m. (unprogrammed),
Grace Gifford, inland, (843) 365-6654.
SUMTER-Salem Black River Meeting. First Day meeting for
worship 11 a.m. Call (803) 495-8225 for directions.
South Dakota
RAPID CITY-(605) 721-4433.
SIOUX FALLS AREA FAIEND5-Worship and First-day
school. Call for time. Phone: (605) 339·1156 or 256·0830.
Tennessee
CHATTANOOGA-Unprogrammed meeting lor worship and
children's First-day school 10 a.m. 335 Crestway Drive,
37411 . (423) 629-2580.
CROSSVILLE-Worship 10 a.m., discussion 11 a.m. 184
Hood Dr. Gladys Draudt, cle~: (931) 277·5354.
Meetinghouse: (931) 484-oo33.
b JOHNSON CITY-Foxfire Friends unprogrammed worship
10 a.m. 731 E. Maple, (423) 283-4392 (Edie Patrick)
MEMPHI5-Meeting lor worship (unprogrammed) and Firstday school 11 a.m. Discussion 10 a.m. 917 S. Cooper, (901)
274-1500.
NASHVILLE-Meeting lor worship (unprogrammed) and
First-day school 10 a.m. Adu~ sharing 11 :30 a.m. on second
and fourth First Days. 530 26th Ave. North; (61 5) 329-2640.
John Potter, ~.
WEST KNOXVILLE-Worship and First-day school 10 a.m.
1517 Meeting House Lane, (865) 694-0036.
Texas
ALPINE-Meeting lor worship, Sunday, 10:30-1 1:30 a.m. in
the home of George and Martha Floro. Call: (432) 837-2930
lor information.
AMARILLO-Call (806) 372-7888 or (806) 538-6214.
FRIENDS ]OURNALjune 2006
Vermont
Virginia
ALEXANDRIA-Worship every First Day 11 a.m.,
unprogrammed worship and First-day school. Woodlawn
Meeting House, 8 miles S of Alexandria, near U.S. 1. Call
(703) 781-9185 or 893-9792.
CHARLOTTESVILLE-Discussion 9:45 a.m., worship
8:30 a.m. and 11 a.m. (childcare available). Summer
worship only 8:30a.m. and 10 a.m. 1104 Forest St.
Phone: (434) 971 -8859.
FARMVILLE-Quaker Lake FM, (434) 223-4160.
FLOYD-Unprogrammed meeting and First-day school
10 a.m. Call for directions. (540) 745-3252 and 745-6193.
FREDERICKSBURG-First Day, 11 a.m. (540) 548-4694.
HARRISONBURG-Valley Friends Meeting. Unprogrammed
worship, 10 a.m. Sundays, 383 High St., Dayton. (540) 8799879.
HERNDON-Singing 10:15 a.m. Worship and First-day
school 10:30 a.m. 660 Spring St. (703) 736-o592.
LEXINGTON-Maury River Friends. Unprogrammed worship
Sundays 10 a.m. First-day school10:20 a.m. Child care. 10
mi. W of Lexington off W. Midland Trail at Waterloo Rd. Info:
(540) 464-3511 .
U NCOLN-Goose Creek Un~ed Meeting for worship 9:45
a.m. each First Day. First-day school 1o a.m.
LYNCHBURG-Worship 10:30 a.m. Lynchburg College
Spiritual Ute Center, info: Owens, (434) 846-5331 , or
Koring, (434) 847-4301.
MCLEAN-Langley Hill Friends Meeting, 6410 Georgetown
Pike, Mclean. Meeting for worship 10 a.m., First-day school
and "Seoond hour" at 11 a.m. Babysitting available. (703)
442-8394.
MIDLOTHIAN-Worship 11 a.m., children's First-day school
11:15 a.m. (804) 598-1676.
NORFOLK-Worship and First-day school at 10 a.m. Phone
(757) 627-63171or information.
RICHMOND-Worship 9:30 and 11 a.m. 4500 Kensington
Ave. (804) 358-6185.
ROANOKE-Worship 10:30 a.m. Info.: Waring, (540) 3436769, or Fetter, (540) 982-1034.
VIRGINIA BEACH-Unprogrammed meeting for worship,
First days, 10:30 a.m. 1537 Laskin Rd., Virginia Beach, VA
23451. Childcare and First-day school. (757) 428-9515.
WILLIAMSBURG-Unprogrammed meeting for worship
10 a.m. Sundays, childcare and First-day school, 104 W.
Kingswood Dr., (757) 253-7752.
WINCHESTER-Hopewell Centre Meeting. 7 miles N from
Winchester. Interstate 81 to Cleatbrook Exit Go west on
Hopewell Rd. 0.7 miles. Tum Left into Hopewell Centre
Driveway. Unprogrammed meeting lor worship 10 a.m. Firstday school 11 a.m. Cle~: (540) 667-9114. E-mail:
<at>acon@visuallink.coi'Tl>.
Washington
AGATE PASSAGE-Bainbridge Island. Meeting for worship
10 a.m. Seabold Hall, 14454 Komedal Ad. Info: (360) 6974675.
BELLEVUE-Eastside Friends. 4160 158th Ave. SE. Worship
10 a.m., study 11 a.m. (425) 641-3500.
BELLINGHAM-Bellingham Friends Meeting, Explorations
Academy, 1701 Ellis St., Bellingham. Unprogrammed
worship 10 a.m. Children's program. (360) 752-9223.
OLYMPIA-Worship 10 a.m. 219 B Street S.W., Tumwater,
WA 98512. Children's program. (360) 705-2986.
PORT TOWNSEND-10 a.m. worship, First-day school,
Community Ctr., Tyler & Lawrence, (360) 379-o883.
PULLMAN-See Mosoow, Idaho.
SEATTLE-Salmon Bay Meeting at Phinney Center,
6532 Phinney N.; worship at 10 a.m. (206) 527.0200.
SEATTLE-University Friends Meeting, 4001 9th Ave. N.E.
Quiet worship First Days 9:30 and 11 a.m. (206) 547-6449.
Acoornmodations: (206) 632-9839.
SOUTH SEATTLE WORSHIP GROUP-Worship 11 a.m.
Sundays at Central Area Senior Center, 500 30th Ave. S.,
Seattle, WA 98144. Patty Lyman, cle~. (206) 323-5295.
SULTAN-Sky Valley Worship Group. (360) 793.0240.
TACOMA-Tacoma Friends Meeting, 2508 S. 39th St.
Unprogrammed worship 10 a.m., First-day discussion 11
a.m. Phone: (253) 759-1910.
WALLA WALLA-10 a.m. Sundays. 522.0399.
West Virginia
CHARLESTON-Worship Sundays 10 a.m. Wellons
(304) 34S.a659 or Mininger (304) 756-3033.
MORGANTOWN-Monongalia Friends Meeting. Every
Sunday 11 a.m. Phone: Keith Garbutt, (304) 292·1261 .
PARKERSBURG-Mid-Ohio Valley Friends. See Marietta,
Ohio, listing.
Wisconsin
BELOIT-Unprogrammed worship 11 a.m. Sundays,
811 Clary St. Phone: (608) 365-5858.
b EAU CLAIRE-Worship at 10:30 (9:30 June-Aug.)
preceded by singing. 41 6 Niagara St. Call (715) 833·1138 or
874-6646.
GREEN BAY AREA-Fox Valley Friends Meeting, Sundays
11 a.m. September-May meetings at St. Joseph's Church in
Oneida. June-August meetings in members' homes. Call
(920) 883-8837 for directions.
KENOSHA-RACINE-Unprogrammed worship on Sundays
at 10 a.m. 880 Green Bay Rd., Kenosha. (262) 552-6838.
<WWW.geocities.com/quakerfriendsf>.
KICKAPOO VALLEY FRIENDS-Gays Mills. Worship
Sunday 11 a.m. Children's program 1st and 3rd Sundays
(608) 837-2060. E-mail:<chakoian@mailbag.corn>.
MADISON-Meetinghouse, 1704 Roberts Ct., (608) 256·
2249. Unprogrammed worship Sunday at 9 and 11 a.m.,
Wednesday at 7:15a.m. and 5:15p.m. Children's classes at
11 a.m. Sunday.
MADISON-Yahara Friends. Unprogrammed worship,
Sunday 10:30 a.m. 5454 Gunflint Tr. (608) 251·3375. Web:
<WWW.quakernet.org/Monthly Meetings/Yaharal>.
MENOMONIE-Meeting lor worship 10:30 a.m., 1st. 3rd, and
5th Sundays. 171810th St. Phone: (715) 235-4112.
b MILWAUKEE-Meeting lor worship 10:15 a.m.
3224 N. Gordon Pl. Phone (414) 967-o898 or 263-2111.
OSHKOSH-Meeting for worship 4 p.m. 419 Boyd St. (920)
232-1460.
51
Every year bequests
from our supporters allow
AFSC to undertake relief,
economic development,
and peacemaking work in
some of the world's most
difficult places.
Right now in Mozambique, Zimbabwe, and in
the African Great Lakes
region, AFSC is providing
safe water, improving agricultural methods, and working for peace. In the U.S.,
AFSC's Life Over Debt Campaign-recently endorsed by
Desmond Tutu-has become a rallying point for debt
relief for African nations.
All of this is possible, in part, because of supporters
like you who remember AFSC in
their estate planning.
AFSC values all bequests, whether large or small. Together, these
gifts ensure the stability of AFSC's
ongoing witness for peace, justice,
and human dignity.
By naming AFSC in your will or
trust or as a beneficiary of your retirement account, you can both reduce your family's taxes and continue your commitment to Quaker
service. Best of all, it's quite easy.
the Future call our Gift Planning Office toll
American Friends
Service Committee
free at 1-888-588-2372, ext. 3, or visit our
website at: www.afsc.org/glve/ plannlng.
Quaker values In action
1501 Cherry Street
Philadelphia, PA 19102-1403
Photos.: (top left), David Funkbouser; (middle), Terry FOS6; (rlgttt), AFSC photo
www.afsc.org
FJ606